約伯倫理 第 1411 章

11. God reproves Job's friends through justice, and converts them through mercy. — Behold, the just and merciful God neither leaves faults without rebuke, nor abandons guilt without conversion. For because He is the inward physician, He first made known the putrefaction of the wound, and afterwards indicated the remedies of the salvation to be obtained. But we have already often said that the friends of blessed Job hold the likeness of heretics, who offend God while they strive to defend Him, since in their sayings they are rebels against the truth, which they suppose themselves to serve in their false assertion.

Since therefore Almighty God often incorporates them into the body of holy Church through the knowledge of the truth, well also is their conversion itself, which is often mercifully brought about, designated by this pardon which Job's friends receive. 12. Heretics cannot appease God by a sacrifice offered by themselves. They cannot be reconciled except through the Church. — But it is greatly to be noted that they are bidden to offer the sacrifice of their conversion to the Lord not by themselves, but through Job.

Assuredly heretics, when they return from error, can by no means appease the Lord's wrath against themselves by a sacrifice offered by their own selves, unless they be converted to the catholic Church, which blessed Job signifies, so that they may obtain their salvation by the prayers of her whose faith they were assailing with their perverse assertions. For He says: Job My servant shall pray for you; his face I will accept, that folly be not imputed to you. As if He plainly said to the heretics: I do not accept your sacrifices, I do not hear the words of your petitions, except through the intercession of him whose words of profession I recognize as truthful concerning the faith.

And you indeed, lead forth bulls and rams to present the sacrifices of your conversion, but seek your salvation from Me through the catholic Church, which I love. For to her I will to remit that wherein you offended Me in her, so that she may obtain your safety, who was labouring from your sickness. [Old Version VI.] 13. The prerogatives of the Church. — She alone it is through whom the Lord willingly accepts the sacrifice (24, q. 1, c. 22, § Sola quippe), she alone who confidently intercedes for the erring. Whence also concerning the sacrifice of the lamb the Lord commanded, saying: In one house shall it be eaten, neither shall ye carry forth of the flesh thereof abroad (Exod. 12:46).

For in one house the lamb is eaten, because in the one catholic Church the true victim of the Redeemer is immolated. Of whose flesh the divine law forbids to carry it forth abroad, because it forbids to give what is holy to dogs (Matt. 7:6). She alone it is in whom a good work is fruitfully accomplished, whence also they alone received the wage of a penny who had laboured within the vineyard (Matt. 20:8). She alone it is who keeps in a strong bond of charity those placed within her. Whence also the water of the deluge indeed bore the ark up to the higher regions, but extinguished all whom it found outside the ark (Gen. 7:20, 21 ff.). She alone it is in whom we truly contemplate the heavenly mysteries. Whence also the Lord says to Moses: There is a place by Me, and thou shalt stand upon the rock (Exod. 33:21).

And a little after: I will take away My hand, and thou shalt see My back parts (Ibid. 33:23). For because it is from the sole catholic Church that Truth is beheld (Q. 1, c. 22), the Lord declares that there is a place by Him from which He may be seen. Moses is placed on the rock, that he may contemplate the semblance of God, because unless one hold the solidity of faith, he does not know the divine presence. Of which solidity the Lord says: Upon this rock I will build My Church (Matt. 16:18). What then is it in this place to say to Job's friends: Go to Job, except: Ascend the rock? What is it, His face I will accept for you, that folly be not imputed to you, except that which is there said: My back parts thou shalt see (Exod. 33:23)?

that is, thou shalt understand the mysteries of His incarnation which afterwards was to be. 14. What is to be premised to heretics, that they may return to the Church. — But heretics, because they disdain to stand upon the rock, do not behold the back parts of the passing Lord, because, placed outside the Church, they do not acknowledge the mysteries of His incarnation as they are. As we have said above also, by the bulls is expressed the neck of pride, but by the rams the leadership, which is exercised by heretics, when the peoples have been persuaded, as though by flocks led astray. For concerning proud heretics, who corrupt the minds of the weak by evil persuasion, it is said: The assembly of bulls among the cows of the peoples (Ps. 67:31).

And because they draw the peoples following them like flocks, they are sometimes named rams. For the rams lead the flock. Whence Jeremiah says by way of rebuke: Her princes are become like rams (Lam. 1:6). Since therefore heretics, when they return to holy Church, forsake the elation of pride, and by no means any longer lead the ranks of the peoples to ruin as though following flocks, the friends of blessed Job are bidden to offer bulls and rams. For to offer bulls and rams in sacrifice is to slay the proud leadership by the humility of conversion, so that, with the neck of pride subdued, they may learn by obeying to follow, who a little before were striving by teaching to go before.

Rightly too is this their pride expiated by sevenfold sacrifices, because heretics returning to the Church, through the victim of humility, receive the gifts of the sevenfold grace of the Spirit, so that they who had wasted away by the oldness of their elation may be reformed by the newness of grace. 15. The septenary number is perfect. What does it signify? The perfection of eternity, the time of the present life, the universality of the Church. — Now the septenary number is held by the wise of this world to be perfect for a certain reason of their own, because it is consummated from the first even number and the first odd. For the first odd number is three, and the first even is four. From which two the number seven is composed, which, multiplied by its own same parts, rises to twelve.

For whether we multiply three by four, or four by three, we arrive at twelve. But we, because we receive the tenets of truth from the supernal gift, trample upon these things with settled loftiness of knowledge, despising them, retaining without doubt with unshaken faith this: that those whom the Spirit of sevenfold grace fills, He perfects, and grants them not only the knowledge of the Trinity, but also the operation of the four virtues, that is, of prudence, temperance, fortitude, and justice. Who in those very ones whom He enters is in a certain manner increased by His own parts, while both through the knowledge of the Trinity the action of the four virtues is received, and through the operation of the four virtues one arrives at the manifest vision of the Trinity.

And so with us too the septenary is perfect, but far differently, because it rises fully and not emptily into twelve, while both through faith it perfects works, and again through works it perfects faith. The holy apostles too, to be filled with the Spirit of sevenfold grace, are chosen twelve. For in the four parts of the world they were compelled to make known the Trinity, which is God. Twelve therefore were chosen, that even from the reasoning of the number itself the reason might shine forth, that through the lowest three they might preach the highest. 16.

Whether therefore for this or for some other reason perhaps, yet in Sacred Scripture by the septenary number is sometimes designated the secure rest of eternity, sometimes the universality of this present time, sometimes however the universality of holy Church. For by the septenary number the perfection of eternity is intimated, when the seventh day, sanctified into the rest of the Lord, is called (Gen. 2:2). Wherein evening is now said not to be, because the rest of eternal blessedness is confined by no term. Hence it is also that, the law being given, the seventh day is commanded to be a feast-day (Exod. 20:11), that through it eternal rest may be designated.

Hence it is that in the course of years the septenary number multiplied seven times, with a unit added, is led to fifty, so that, signifying perpetual blessedness, the most sacred rest of the jubilee may be observed (Lev. 25:8, 9). Hence it is that the Lord, rising again and frequently appearing (John 21), is described at length as having eaten at a final banquet with seven disciples, because they who are now perfect in Him are satisfied through Him with eternal refreshment. [Old Version VII.] 17. Again, by the septenary number this universality of temporality is taken. For hence it is that through seven days this whole time of the present life is unrolled.

Hence it is that, as a type of holy Church, which at all times encircles this world by preaching, the ark of the Lord, borne round the walls of Jericho for seven days with trumpets sounding, shattered them (Josh. 6:20). Hence the Prophet says: Seven times a day have I given praise to Thee (Ps. 118:164). Which he again, signifying that he said it for the whole and entire time of his supplication, says: His praise shall be ever in my mouth (Ps. 33:1). But that by the septenary number the universality of the present life is designated is shown the more when after it the octonary too is subjoined. For when yet another follows the septenary, by its very increase is expressed that temporality, to be ended, is enclosed by eternity.

For hence it is that Solomon admonishes, saying: Give portions to seven, and also to eight (Eccl. 11:2). By the septenary number indeed he expressed this present time which is passed in seven days; but by the octonary he designated the perpetual life, which the Lord has opened to us by His resurrection. For He rose again on the Lord's day, which, while it follows the seventh day, that is the Sabbath, is found to be the eighth from creation. But well is it said: Give portions to seven, and also to eight, [for thou knowest not what evil shall be upon the earth (Ibid.). As if it were plainly said: So dispense temporal things, that thou forget not to seek after the eternal.

For it behoves that thou provide by doing well for the future, who knowest not how great a tribulation shall follow from the judgement to come. Hence it is that the temple is ascended by fifteen steps, that from its very ascent it may be learned how, through seven and eight, both the temporal action is to be carefully dispensed, and the eternal dwelling is providently to be sought. Hence it is also that, while the unit rises into the ten, the Prophet sang a hundred and fifty psalms. On account of this septenary number signifying temporal things, and the octonary the eternal, the Holy Spirit was poured out upon a hundred and twenty faithful sitting in the upper room (Acts 2). For by seven and eight fifteen are composed;

and if from one up to fifteen we gradually rise by increments in counting, we arrive at the number one hundred and twenty. By which outpouring of the Holy Spirit they learned both to pass through temporal things by enduring, and to seek after the eternal with longing. 18. Again, by the septenary number the universality of holy Church is designated. Whence John in the Apocalypse writes to seven Churches (Apoc. 1:4); but by them what else did he wish to be understood than the universal Church? Which universal Church, assuredly, that it might be marked as full of the Spirit of sevenfold grace, Elisha is described to have breathed seven times upon the dead boy (2 Kings 4:34).

For the Lord, coming upon the extinguished people, as it were breathes seven times, because He mercifully bestows on it the gifts of the Spirit of sevenfold grace. Since therefore the universality of holy Church is often figured by the septenary number, let the friends of blessed Job come to him, and offer the holocaust commanded from on high. But let them altogether watchfully guard the secrets of the septenary number, namely that those who are placed outside may first mingle themselves with the universality of holy Church, and then at last seek pardon from the guilt of their former elation. For their fault they offer seven sacrifices, because they do not receive the cleansing of their guilt unless, by the Spirit of sevenfold grace, they be gathered into the universal peace from which they had been cut off. Let it therefore be said:

Take unto you seven bulls and seven rams, and go to My servant Job, and offer a holocaust for yourselves; and My servant Job shall pray for you; his face I will accept, that folly be not imputed to you. As if it were plainly said to the returning heretics: Join yourselves to the universal Church through the humility of penance, and obtain from Me by his prayers that pardon of which through your own selves you are not worthy, who, when through her you learn truly to be wise, blot out the former folly of your wisdom in My sight. There follows: