約伯倫理 第 332 章

Verse 15. 'My brethren have passed me by like a torrent that rushes headlong through the valleys.' 30. Why the reprobate are called by the just both brethren and passers-by. They are rightly compared to a torrent. In a brief and fleeting life they pass over to eternal torments. Because the mind of the reprobate loves only present things, it is for the most part now as far removed from chastisement as it will hereafter remain estranged from the inheritance; and proudly it despises the just, whom a fatherly severity mercifully afflicts. But often the reprobate hold the same faith by which we live, receive the same sacraments of faith, are contained within the unity of the same religion; yet they know nothing of the bowels of compassion, nor do they recognize the power of charity by which we burn toward God and neighbor.

Rightly, therefore, are they called both brethren and passers-by, because through faith they come forth with us from one and the same mother's womb, yet they are not fixed with us in the one zeal of charity toward God and neighbor. Whence they are also aptly compared to a torrent that rushes headlong through the valleys. For a torrent flows down from the mountains to the depths, and, gathered from the winter rains, it dries up under the summer suns. For those who, loving earthly things, forsake the hope of the heavenly country, as it were seek the valleys from the mountains; yet the winter of the present life multiplies them, but the summer of the coming judgment dries them up, because when the sun of the heavenly strictness has grown hot, it turns the gladness of the reprobate into aridity. Well, then, is it said: 'It rushes headlong through the valleys.'

For the torrent to rush headlong to the valleys is for the minds of the wicked to descend to their lowest desires without any obstacle or difficulty. For every ascent is in labor, every descent in pleasure, because by effort of step one strains toward the higher, but by relaxation one slips down to the lower. To carry a stone up to the mountain's summit is a work of great toil, but to let that same stone down from the heights to the depths is no labor. Without delay indeed he rushes down who with great exertions has reached the summit. With long care the crop is sown, and nourished by sun and lasting rain, yet it is consumed by one sudden spark. For a little while buildings rise to a height, but by sudden collapses they fall to the ground.

The sturdy tree raises itself into the air by slow increments; but whatever it has raised on high over a long time, it falls at once and all together. Since, therefore, ascent is in labor, descent in pleasure, it is now rightly said: 'My brethren have passed me by like a torrent that rushes headlong through the valleys.' Yet this can also be understood otherwise. 31. For if by 'valleys' we understand the lowest places of punishment, then every unjust man passes headlong to the valleys like a torrent, because in this life, which they crave with all their desires, they can by no means stand for long. For as many days of life as they receive, by so many daily steps, as it were, do they press on toward their end.

They wish their times to be increased for them, but since the times granted cannot abide, however many increments of living they receive, just so many they lose from the span of living. The moments of time, therefore, flee whither they follow, and are lost whither they are received. Thus they pass headlong to the valleys, who indeed prolong to length the desires of pleasures, yet are suddenly led down to the prison-bars of hell. For since even this time, which is extended by however great a length of years, is not long if it is closed by an end, from that end the wretched gather that what they held in losing it was brief. Whence it is well said also through Solomon:

'If a man live many years, and rejoice in them all, he ought to remember the days of darkness, that they be many; and when they come, all that is past shall be convicted of vanity' (Eccles. 11:8). For the foolish mind, when it suddenly finds an evil that in no way passes away, understands its eternity by enduring it, because what could pass away was vain. But it must be known that very many desire to do what is right, yet there are certain things that gainsay their weak minds out of the present life; and while they fear to suffer adversities in the lowest things, they offend against the rectitude of the heavenly judgment. Whence it is rightly added: