Letters 39-53
(NOTE: The electronic text obtained from The Electronic Bible Society was not completely corrected. EWTN has corrected all discovered errors.)
Transliteration of Greek words: All phonetical except: w = omega; h serves three puposes: 1. = Eta; 2. = rough breathing, when appearing initially before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi = ch. Accents are given immediately after their corresponding vowels: acute = ' , grave = `, circumflex = ^. The character ' doubles as an apostrophe, when necessary.
ST. JEROME
LETTERS 39-53
[Translated by The Hon. W. H. Fremantle, M.A., Canon of Canterbury Cathedral and Fellow and Tutor of Balliol College, Oxford, with the assistance of the Rev. G. Lewis, M.A., of Balliol College, Oxford, Vicar of Dodderhill near Droitwick, and the Rev. W. G. Martley, M.A., of Balliol College, Oxford.]
LETTER XXXIX: TO PAULA.
Blaesilla died within three months of her conversion, and Jerome now writes to Paula to offer her his sympathy and, if possible, to moderate her grief. He asks her to remember that Blaesilla is now in paradise, and so far to control herself as to prevent enemies of the faith from cavilling at her conduct. Then he concludes with the prophecy (since more than fulfilled) that in his writings Blaesilla's name shall never die. Written at Rome in 389 A.D.
1. "Oh that my head were waters and mine eyes a fountain of tears: that I might weep," not as Jeremiah says, "For the slain of my people,"(7) nor as Jesus, for the miserable fate of Jerusalem,(8) but for holiness, mercy, innocence, chastity, and all the virtues, for all are gone now that Blaesilla is dead. For her sake I do not grieve, but for myself I must; my loss is too great to be borne with resignation. Who can recall with dry eyes the glowing faith which induced a girl of twenty to raise the standard of the Cross, and to mourn the loss of her virginity more than the death of her husband? Who can recall without a sigh the earnestness of her prayers, the brilliancy of her conversation, the tenacity of her memory, and the quickness of her intellect? Had you heard her speak Greek you would have deemed her ignorant of Latin; yet when she used the tongue of Rome her words were free from a foreign accent. She even rivalled the great Origen in those acquirements which won for him the admiration of Greece. For in a few months, or rather days, she so completely mastered the difficulties of Hebrew as to emulate her mother's zeal in learning and singing the psalms. Her attire was plain, but this plainness was not, as it often is, a mark of pride. Indeed, her self-abasement was so perfect that she dressed no better than her maids, and was only distinguished from them by the greater ease of her walk. Her steps tottered with weakness, her face was pale and quivering, her slender neck scarcely upheld her head. Still she always had in her hand a prophet or a gospel. As I think of her my eyes fill with tears, sobs impede my voice, and such is my emotion that my tongue cleaves to the roof of my mouth. As she lay there dying, her poor frame parched with burning fever, and her relatives gathered round her bed, her last words were: "Pray to the Lord Jesus, that He may pardon me, because what I would have done I have not been able to do." Be at peace, dear Blaesilla, in full assurance that your garments are always white.(1) For yours is the purity of an everlasting virginity. I feel confident that my words are true: conversion can never be too late. The words to the dying robber are a pledge of this: "Verily I say unto thee, today shall thou be with me in paradise."(2) When at last her spirit was delivered from the burden of the flesh, and had returned to Him who gave it;(3) when, too, after her long pilgrimage, she had ascended up into her ancient heritage, her obsequies were celebrated with customary splendor. People of rank headed the procession, a pail made of cloth of gold covered her bier. But I seemed to hear a voice from heaven, saying: "I do not recognize these trappings; such is not the garb I used to wear; this magnificence is strange to me."
2. But what is this? I wish to check a mother's weeping, and I groan myself. I make no secret of my feelings; this entire letter is written in tears. Even Jesus wept for Lazarus because He loved him.(4) But he is a poor comforter who is overcome by his own sighs, and from whose afflicted heart tears are wrung as well as words. Dear Paula, my agony is as great as yours. Jesus knows it, whom Blaesilla now follows; the holy angels know it, whose company she now enjoys. I was her father in the spirit, her foster- father in affection. Sometimes I say: "Let the day perish wherein I was born,"(5) and again, "Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth."(1) I cry: "Righteous art thou, O Lord ... yet let me talk with thee of thy judgments. Wherefore doth the way of the wicked prosper?"(2) and "as for me, my feet were almost gone, my steps had well-nigh slipped. For I was envious at the foolish when I saw the prosperity of the wicked, and I said: How doth God know? and is there knowledge in the most high? Behold these are the ungodly who prosper in the world; they increase in riches."(2) But again I recall other words, "If I say I will speak thus, behold I should offend against the generation of thy children."(4) Do not great waves of doubt surge up over my soul as over yours? How comes it, I ask, that godless men live to old age in the enjoyment of this world's riches? How comes it that untutored youth and innocent childhood are cut down while still in the bud? Why is it that children three years old or two, and even unweaned infants, are possessed with devils, covered with leprosy, and eaten up with jaundice, while godless men and profane, adulterers and murderers, have health and strength to blaspheme God? Are we not told that the unrighteousness of the father does not fall upon the son,(5) and that "the soul that sinneth it shall die?"(6) Or if the old doctrine holds good that the sins of the fathers must be visited upon the children,(7) an old man's countless sins cannot fairly be avenged upon a harmless infant. And I have said: "Verily, I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued."(8) Yet when I have thought of these things, like the prophet I have learned to say: "When I thought to know this, it was too painful for me; until I went into the sanctuary of God; then understood I their end."(9) Truly the judgments of the Lord are a great deep.(10) "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out?"(11) God is good, and all that He does must be good also. Does He decree that I must lose my husband? I mourn my loss, but because it is His will I bear it with resignation. Is an only son snatched from me? The blow is hard, yet it can be borne, for He who has taken away is He who gave.(12) If I become blind a friend's reading will console me. If I become deaf I shall escape from sinful words, and my thoughts shall be of God alone. And if, besides such trials as these, poverty, cold, sickness, and nakedness oppress me, I shall wait for death, and regard them as passing evils, soon to give way to a better issue. Let us reflect on the words of the sapiential psalm: "Righteous art thou, O Lord, and upright are thy judgments."(1) Only he can speak thus who in all his troubles magnifies the Lord, and, putting down his sufferings to his sins, thanks God for his clemency.
The daughters of Judah, we are told, rejoiced, because of all the judgments of the Lord.(2) Therefore, since Judah means confession, and since every believing soul confesses its faith,(3) he who claims to believe in Christ must rejoice in all Christ's judgments. Am I in health? I thank my Creator. Am I sick? In this case, too, I praise God's will. For "when I am weak, then am I strong;" and the strength of the spirit is made perfect in the weakness of the flesh. Even an apostle must bear what he dislikes, that ailment for the removal of which he besought the Lord thrice. God's reply was: "My grace is sufficient for thee; for my strength is made perfect in weakness."(4) Lest he should be unduly elated by his revelations, a reminder of his human weakness was given to him, just as in the triumphal car of the victorious general there was always a slave to whisper constantly, amid the cheerings of the multitude, "Remember that thou art but man."(5)
3. But why should that be hard to bear which we must one day ourselves endure? And why do we grieve for the dead? We are not born to live forever. Abraham, Moses, and Isaiah, Peter, James, and John, Paul, the "chosen vessel,"(6) and even the Son of God Himself have all died; and are we vexed when a soul leaves its earthly tenement? Perhaps he is taken away, "lest that wickedness should alter his understanding ... for his soul pleased the Lord: therefore hasted he to take him away from the people"(7)-- lest in life's long journey he should lose his way in some trackless maze. We should indeed mourn for the dead, but only for him whom Gehenna receives, whom Tartarus devours, and for whose punishment the eternal fire burns. But we who, in departing, are accompanied by an escort of angels, and met by Christ Himself, should rather grieve that we have to tarry yet longer in this tabernacle of death.(1) For "whilst we are at home in the body, we are absent from the Lord."(2) Our one longing should be that expressed by the psalmist: "Woe is me that my pilgrimage is prolonged, that I have dwelt with them that dwell in Kedar, that my soul hath made a far pilgrimage."(3) Kedar means darkness, and darkness stands for this present world (for, we are told, "the light shineth in darkness; and the darkness comprehendeth it not"(4)). Therefore we should congratulate our dear Blaesilla that she has passed from darkness to light,(5) and has in the first flush of her dawning faith received the crown of her completed work. Had she been cut off (as f pray that none may be) while her thoughts were full of worldly desires and passing pleasures, then mourning would indeed have been her due, and no tears shed for her would have been too many. As it is, by the mercy of Christ she, four months ago, renewed her baptism in her vow of widowhood, and for the rest of her days spurned the world, and thought only of the religions life. Have you no fear, then, lest the Saviour may say to you: "Are you angry, Paula, that your daughter has become my daughter? Are you vexed at my decree, and do you, with rebellious tears, grudge me the possession of Blaesilla? You ought to know what my purpose is both for you and for yours. You deny yourself food, not to fast but to gratify your grief; and such abstinence is displeasing to me. Such fasts are my enemies. I receive no soul which forsakes the body against my will. A foolish philosophy may boast of martyrs of this kind; it may boast of a Zeno(6) a Cleombrotus,(7) or a Cato.(8) My spirit rests only upon him "that is poor and of a contrite spirit, and that trembleth at my word.(9) Is this the meaning of your vow to me that you would lead a religious life? Is it for this that you dress yourself differently from other matrons, and array yourself in the garb of a nun? Mourning is for those who wear silk dresses. In the midst of your tears the call will come, and you, too, must die; yet you flee from me as from a cruel judge, and fancy that you can avoid failing into my hands. Jonah, that headstrong prophet, once fled from me, yet in the depths of the sea he was still mine.(1) If you really believed your daughter to be alive, you would not grieve that she had passed to a better world. This is the commandment that I have given you through my apostle, that you sorrow not for them that sleep, even as the Gentiles, which have no hope.(2) Blush, for you are put to shame by the example of a heathen. The devil's handmaid(3) is better than mine. For, while she imagines that her unbelieving husband has been translated to heaven, you either do not or will not believe that your daughter is at rest with me."
4. Why should I not mourn, you say? Jacob lint on sackcloth for Joseph, and when all his family gathered round him, refused to be comforted. "I will go down," he said, "into the grave unto my son mourning."(4) David also mourned for Absalom, covering his face, and crying: "O my son, Absalom ... my son, Absalom! Would God I had died for thee, O Absalom, my son!:(5) Moses,(6) too, and Aaron,(7) and the rest of the saints were mourned for with a solemn mourning. The answer to your reasoning is simple. Jacob, it is true, mourned for Joseph, whom he fancied slain, and thought to meet only in the grave (his words were: "I will go down into the grave unto my son mourning"), but he only did so because Christ had not yet broken open the door of paradise, nor quenched with his blood the flaming sword and the whirling of the guardian cherubim.(8) (Hence in the story of Dives and Lazarus, Abraham and the beggar, though really in a place of refreshment, are described as being in hell.(9)) And David, who, after interceding in vain for the life of his infant child, refused to weep for it, knowing that it had not sinned, did well to weep for a son who had been a parricide--in will, if not in deed.(10) And when we read that, for Moses and Aaron, lamentation was made after ancient custom, this ought not to surprise us, for even in the Acts of the Apostles, in the full blaze of the gospel, we see that the brethren at Jerusalem made great lamentation for Stephen.(11) This great lamentation, however, refers not to the mourners, but to the funeral procession and to the crowds which accompanied it. This is what the Scripture says of Jacob: "Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, and all the house of Joseph and his brethren"; and a few lines farther on: "And there went up with him both chariots and horsemen: and it was a great company." Finally, "they mourned with a great and very sore lamentation."(1) This solemn lamentation does not impose prolonged weeping upon the Egyptians, but simply describes the funeral ceremony. In like manner, when we read of weeping made for Moses and Aaron,(2) this is all that is meant.
I cannot adequately extol the mysteries of Scripture, nor sufficiently admire the spiritual meaning conveyed in its most simple words. We are told, for instance, that lamentation was made for Moses; yet when the funeral of Joshua is described(3) no mention at all is made of weeping. The reason, of course, is that under Moses--that is under the old Law--all men were bound by the sentence passed on Adam's sin, and when they descended into hell(4) were rightly accompanied with tears. For, as the apostle says, "death reigned from Adam to Moses, even over them that had not sinned."(5) But under Jesus,(6) that is, under the Gospel of Christ, who has unlocked for us the gate of paradise, death is accompanied, not with sorrow, but with joy. The Jews go on weeping to this day; they make bare their feet, they crouch in sackcloth, they roll in ashes. And to make their superstition complete, they follow a foolish custom of the Pharisees, and eat lentils,(7) to show, it would seem, for what poor fare they have lost their birthright.(8) Of course they are right to weep, for as they do not believe in the Lord's resurrection they are being made ready for the advent of antichrist. But we who have put on Christ(9) and according to the apostle are a royal and priestly race,(10) we ought not to grieve for the dead. "Moses," the Scripture tells us, "said unto Aaron and unto Eleazar, and unto Ithamar, his sons that were left: Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people."(11) Rend not your clothes, he says, neither mourn as pagans, lest you die. For, for us sin is death. In this same book, Leviticus, there is a provision which may perhaps strike some as cruel, yet is necessary to faith: the high priest is forbidden to approach the dead bodies of his father and mother, of his brothers and of his children;(1) to the end, that no grief may distract a soul engaged in offering sacrifice to God, and wholly devoted to the Divine mysteries. Are we not taught the same lesson in the Gospel in other words? Is not the disciple forbidden to say farewell to his home or to bury his dead father?(2) Of the high priest, again, it is said: "He shall not go out of the sanctuary, and the sanctification of his God shall not be contaminated, for the anointing oil of his God is upon him."(2) Certainly, now that we have believed in Christ, and bear Him within us, by reason of the oil of His anointing which we have received,(4) we ought not to depart from His temple--that is, from our Christian profession--we ought not to go forth to mingle with the unbelieving Gentiles, but always to remain within, as servants obedient to the will of the Lord.
5. I have spoken plainly, lest you might ignorantly suppose that Scripture sanctions your grief; and that, if you err, you have reason on your side. And, so far, my words have been addressed to the average Christian woman. But now it will not be so. For in your case, as I well know, renunciation of the world has been complete; you have rejected and trampled on the delights of life, and you give yourself daily to fasting, to reading, and to prayer. Like Abraham,(5) you desire to leave your country and kindred, to forsake Mesopotamia and the Chaldaeans, to enter into the promised land. Dead to the world before your death, you have spent all your mere worldly substance upon the poor, or have bestowed it upon your children. I am the more surprised, therefore, that you should act in a manner which in others would justly call for reprehension. You call to mind Blaesilla's companionship, her conversation, and her endearing ways; and you cannot endure the thought that you have lost them all. I pardon you the tears of a mother, but I ask you to restrain your grief. When I think of the parent I cannot blame you for weeping: but when I think of the Christian and the recluse, the mother disappears from my view. Your wound is still fresh, and ant touch of mine, however gentle, is more likely to inflame than to heal it. Yet why do you not try to overcome by reason a grief which time must inevitably assuage? Naomi, fleeing because of famine to the land of Moab, there lost her husband and her sons. Yet when she was thus deprived of her natural protectors, Ruth, a stranger, never left her side.(1) And see what a great thing it is to comfort a lonely woman Ruth, for her reward, is made an ancestress of Christ.(2) Consider the great trials which Job endured, and you will see that you are over-delicate. Amid the ruins of his house, the pains of his sores, his countless bereavements, and, last of all, the snares laid for him by his wife, he still lifted up his eyes to heaven, and maintained his patience unbroken. I know what you are going to say "All this befell him as a righteous man, to try his righteousness." Well, choose which alternative you please. Either you are holy, in which case God is putting your holiness to the proof; or else you are a sinner, in which case you have no right to complain. For if so, you endure far less than your deserts.
Why should I repeat old stories? Listen to a modern instance. The holy Melanium,(3) eminent among Christians for her true nobility (may the Lord grant that you and I may have part with her in His day!), while the dead body of her husband was still unburied, still warm, had the misfortune to lose at one stroke two of her sons. The sequel seems incredible, but Christ is my witness that my words are true. Would you not suppose that in her frenzy she would have unbound her hair, and rent her clothes, and torn her breast? Yet not a tear fell from her eyes. Motionless she stood there; then casting herself at the feet of Christ, she smiled, as though she held Him with her hands. "Henceforth, Lord," she said, "I will serve Thee more readily, for Thou hast freed me from a great burden." But perhaps her remaining children overcame her determination. No, indeed; she set so little store by them that she gave up all that she had to her only son, and then, in spite of the approaching winter, took ship for Jerusalem.
6. Spare yourself, I beseech you, spare Blaesilla, who now reigns with Christ; at least spare Eustochium, whose tender years and inexperience depend on you for guidance and instruction. Now does the devil rage and complain that he is set at naught, because he sees one of your children exalted in triumph. The victory which he failed to win over her that is gone he hopes to obtain over her who still remains. Too great affection towards one's children is disaffection towards God. Abraham gladly prepares to slay his only son, and do you complain if one child out of several has received her crown? I cannot say what I am going to say without a groan. When you were carried fainting out of the funeral procession, whispers such as these were audible in the crowd. "Is not this what we have often said. She weeps for her daughter, killed with fasting. She wanted her to marry again, that she might have grandchildren. How long must we refrain from driving these detestable monks out of Rome? Why do we not stone them or hurl them into the Tiber? They have misled this unhappy lady; that she is not a nun from choice is clear. No heathen mother ever wept for her children as she does for Blaesilla." What sorrow, think you, must not Christ have endured when He listened to such words as these! And how triumphantly must Satan have exulted, eager as he is to snatch your soul! Luring you with the claims of a grief which seems natural and right, and always keeping before you the image of Blaesilla, his aim is to slay the mother of the victress, and then to fall upon her forsaken sister. I do not speak thus to terrify you. The Lord is my witness that I address you now as though I were standing at His judgment seat. Tears which have no meaning are an object of abhorrence. Yours are detestable tears, sacrilegious tears, unbelieving tears; for they know no limits, and bring you to the verge of death. You shriek and cry out as though on fire within, and do your best to put an end to yourself. But to you and others like you Jesus comes in His mercy and says: "Why weepest thou? the damsel is not dead but sleepeth."(1) The bystanders may laugh him to scorn; such unbelief is worthy of the Jews. If you prostrate yourself in grief at your daughter's tomb you too will hear the chiding of the angel, "Why seek ye the living among the dead?"(2) It was because Mary Magdalene had done this that when she recognized the Lord's voice calling her and fell at His feet, He said to her: "Touch me not, for I am not yet ascended to my Father;"(3) that is to say, you are not worthy to touch, as risen, one whom you suppose still in the tomb.
7. What crosses and tortures, think you, must not our Blaesilla endure to see Christ angry with you, though it be but a little! At this moment she cries to you as you weep: "If ever you loved me, mother, if I was nourished at your breast, if I was taught by your precepts, do not grudge me my exaltation, do not so act that we shall be separated forever. Do you fancy that I am alone? In place of you I now have Mary the mother of the Lord. Here I see many whom before I have not known. My companions are infinitely better than any that I had on earth. Here I have the company of Anna, the prophetess of the Gospel;(1) and--what should kindle in you more fervent joy--I have gained in three short months what cost her the labor of many years to win. Both of us widows indeed, we have been both rewarded with the palm of chastity. Do you pity me because I have left the world behind me? It is I who should, and do, pity you who, still immured in its prison, daily fight with. anger, with covetousness, with lust, with this or that temptation leading the soul to ruin. If you wish to be indeed my mother, you must please Christ. She is not my mother who displeases my Lord." Many other things does she say which here I pass over; she prays also to God for you. For me, too, I feel sure, she makes intercession and asks God to pardon my sins in return for the warnings and advice that I bestowed on her, when to secure her salvation I braved the ill will of her family.
8. Therefore, so long as breath animates my body, so long as I continue in the enjoyment of life, I engage, declare, and promise that Blaesilla's name shall be forever on my tongue, that my labors shall be dedicated to her honor, and that my talents shall be devoted to her praise. No page will I write in which Blaesilla's name shall not occur Wherever the records of my utterance shall find their way, thither she, too, will travel with my poor writings. Virgins, widows, monks and priests, as they read, will see how deeply her image is impressed upon my mind. Everlasting remembrance will make up for the shortness of her life. Living as she does with Christ in heaven, she will live also on the lips of men. The present will soon pass away and give place to the future, and that future will judge her without partiality and without prejudice. As a childless widow she will occupy a middle place between Paula, the mother of children, and Eustochium the virgin. In my writings she will never die. She will hear me conversing of her always, either with her sister or with her mother.
LETTER XL: TO MARCELLA.
Onasus, of Segesta, the subject of this letter, was among Jerome's Roman opponents. He is here held up to ridicule in a manner which reflects little credit on the writer's urbanity. The date of the letter is 385 A.D.
1. The medical men called surgeons pass for being cruel, but really deserve pity. For is it not pitiful to cut away the dead flesh of another man with merciless knives without being moved by his pangs? Is it not pitiful that the man who is curing the patient is callous to his sufferings, and has to appear as his enemy? Yet such is the order of nature. While truth is always bitter, pleasantness waits upon evil-doing. Isaiah goes naked without blushing as a type of captivity to come.(1) Jeremiah is sent from Jerusalem to the Euphrates (a river in Mesopotamia), and leaves his girdle to be marred in the Chaldaean camp, among the Assyrians hostile to his people.(2) Ezekiel is told to eat bread made of mingled seeds and sprinkled with the dung of men and cattle.(3) He has to see his wife die without shedding a tear.(4) Amos is driven from Samaria.(5) Why is he driven from it? Surely in this case as in the others, because he was a spiritual surgeon, who cut away the parts diseased by sin and urged men to repentance. The apostle Paul says: "Am I therefore become your enemy because I tell you the truth?"(6) And so the Saviour Himself found it, from whom many of the disciples went back because His sayings seemed hard.(7)
2. It is not surprising, then, that by exposing their faults I have offended many. I have arranged to operate on a cancerous nose;(8) let him who suffers from wens tremble. I wish to rebuke a chattering daw; let the crow realize that she is offensive.(9) Yet, after all, is there but one person in Rome
"Whose nostrils are disfigured by a scar?"(10)
Is Onasus of Segesta alone in puffing out his cheeks like bladders and balancing hollow phrases on his tongue?
I say that certain persons have, by crime, perjury, and false pretences, attained to this or that high position. How does it hurt you who know that the charge does not touch you? I laugh at a pleader who has no clients, and sneer at a penny-a-liner's eloquence. What does it matter to you who are such a refined speaker? It is my whim to inveigh against mercenary priests. You are rich already, why should you be angry? I wish to shut up Vulcan and burn him in his own flames. Are you his guest or his neighbor that you try to save an idol's shrine from the fire? I choose to make merry over ghosts and owls and monsters of the Nile; and whatever I say, you take it as aimed at you. At whatever fault I point my pen, you cry out that you are meant. You collar me and drag me into court and absurdly charge me with writing satires when I only write plain prose!
So you really think yourself a pretty fellow just because you have a lucky name!(1) Why it does not follow at all. A brake is called a brake just because the light does not break through it.(2) The Fates are called "sparers,"(3) just because they never spare. The Furies are spoken of as gracious,(4) because they show no grace. And in common speech Ethiopians go by the name of silverlings. Still, if the showing up of faults always angers you, I will soothe you now with the words of Persius: "May you be a catch for my lord and lady's daughter! May the pretty ladies scramble for you! May the ground you walk on turn to a rose-bed!"(5)
3. All the same, I will give you a hint what features to hide if you want to look your best. Show no nose upon your face and keep your mouth shut. You will then stand some chance of being counted both handsome and eloquent.
LETTER XLI: TO MARCELLA.
An effort having been made to convert Marcella to Montanism,(6) Jerome here summarizes for her its leading doctrines, which he contrasts with those of the Church. Written at Rome in 385 A.D.
1. As regards the passages brought together from the gospel of John with which a certain votary of Montanus has assailed you, passages in which our Saviour promises that He will go to the Father, and that He will send the Paraclete(7)--as regards these, the Acts of the Apostles inform us both for what time the promises were made, and at what time they were actually fulfilled. Ten days had elapsed, we are told, from the Lord's ascension and fifty from His resurrection, when the Holy Spirit came down, and the tongues of the believers were cloven, so that each spoke every language. Then it was that, when certain persons of those who as yet believed not declared that the disciples were drunk with new wine, Peter standing in the midst of the apostles, and of all the concourse said: "Ye men of Judaea and all ye that dwell at Jerusalem, be this known unto you and hearken to my words: for these are not drunken as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken of by the prophet Joel. And it shall come to pass in the last days, saith God, I will pour out of my spirit upon all flesh: and your sons and daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants, and on my handmaidens will pour out ... of my spirit."(1)
2. If, then, the apostle Peter, upon whom the Lord has founded the Church,(2) has expressly said that the prophecy and promise of the Lord were then and there fulfilled, how can we claim another fulfilment for ourselves? if the Montanists reply that Philip's four daughters prophesied(3) at a later date, and that a prophet is mentioned named Agabus,(4) and that in the partition of the spirit, prophets are spoken of as well as apostles, teachers and others,(6) and that Paul himself prophesied many things concerning heresies still future, and the end of the world; we tell them that we do not so much reject prophecy--for this is attested by the passion of the Lord--as refuse to receive prophets whose utterances fail to accord with the Scriptures old and new.
3. In the first place we differ from the Montanists regarding the rule of faith. We distinguish the Father, the Son, and the Holy Spirit as three persons, but unite them as one substance. They, on the other hand, following the doctrine of Sabellius,(6) force the Trinity into the narrow limits of a single personality. We, while we do not encourage them, yet allow second marriages, since Paul bids the younger widows to marry.(7) They suppose a repetition of marriage a sin so awful that he who has committed it is to be regarded as an adulterer. We, according to the apostolic tradition (in which the whole world is at one with us), fast through one Lent yearly; whereas they keep three in the year as though three saviours had suffered. I do not mean, of course, that it is unlawful to fast at other times through the year--always excepting Pentecost(1)-- only that while in Lent it is a duty of obligation, at other seasons it is a matter of choice. With us, again, the bishops occupy the place of the apostles, but with them a bishop ranks not first but third. For while they put first the patriarchs of Pepusa(2) in Phrygia, and place next to these the ministers called stewards,(3) the bishops are relegated to the third or almost the lowest rank. No doubt their object is to make their religion more pretentious by putting that last which we put first. Again they close the doors of the Church to almost every fault, whilst we read daily, "I desire the repentance of a sinner rather than his death,"(4) and "Shall they fall and not arise, saith the Lord,"(5) and once more "Return ye backsliding children and I will heal your backslidings."(6) Their strictness does not prevent them from themselves committing grave sins, far from it; but there is this difference between us and them, that, whereas they in their self- righteousness blush to confess their faults, we do penance for ours, and so more readily gain pardon for them.
4. I pass over their sacraments(7) of sin, made up as they are said to be, of sucking children subjected to a triumphant martyrdom.(6) I prefer, I say, not to credit these; accusations of blood-shedding may well be false. But I must confute the open blasphemy of men who say that God first determined in the Old Testament to save the world by Moses and the prophets, but that finding Himself unable to fulfil His purpose He took to Himself a body of the Virgin, and preaching' under the form of the Son in Christ, underwent death for our salvation. Moreover that, when by these two steps He was unable to save the world, He last of all descended by the Holy Spirit upon Montanus and those demented women Prisca and Maximilia; and that thus the mutilated and emasculate(9) Montanus possessed a fulness of knowledge such as was never claimed by Paul; for he was content to say, "We know in part, and we prophesy in part," and again, "Now we see through a glass darkly."(1)
These are statements which require no refutation. To expose the infidelity of the Montanists is to triumph over it. Nor is it necessary that in so short a letter as this I should overthrow the several absurdities which they bring forward. You are well acquainted with the Scriptures; and, as I take it, you have written, not because you have been disturbed by their cavils, but only to learn my opinion about them.
LETTER XLII: TO MARCELLA.
At Marcella's request Jerome explains to her what is "the sin against the Holy Ghost" spoken of by Christ, and shows Novatian's(2) explanation of it to be untenable. Written at Rome in 385 A.D.
1. The question you send is short and the answer is clear. There is this passage in the gospel: "Whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him neither in this world nor in the world to come."(3) Now if Novatian affirms that none but Christian renegades can sin against the Holy Ghost, it is plain that the Jews who blasphemed Christ were not guilty of this sin. Yet they were wicked husbandmen, they had slain the prophets, they were then compassing the death of the Lord;(4) and so utterly lost were they that the Son of God told them that it was they whom he had come to save.(5) It must be proved to Novatian, therefore, that the sin which shall never be forgiven is not the blasphemy of men disembowelled by torture who in their agony deny their Lord, but is the captious clamor of those who, while they see that God's works are the fruit of virtue, ascribe the virtue to a demon and declare the signs wrought to belong not to the divine excellence but to the devil. And this is the whole gist of our Saviour's argument, when He teaches that Satan cannot be cast out by Satan, and that his kingdom is not divided against itself.(6) If it is the devil's object to injure God's creation, how can he wish to cure the sick and to expel himself from the bodies possessed by him? Let Novatian prove that of those who have been compelled to sacrifice before a judge's tribunal any has declared of the things written in the gospel that they were wrought not by the Son of God but by Beelzebub, the prince of the devils;(1) and then he will be able to make good his contention that this(2) is the blasphemy against the Holy Ghost which shall never be forgiven.
2. But to put a more searching question still: let Novatian tell us how he distinguishes speaking against the Son of Man from blasphemy against the Holy Ghost. For I maintain that on his principles men who have denied Christ under persecution have only spoken against the Son of Man, and have not blasphemed the Holy Ghost. For when a man is asked if he is a Christian, and declares that he is not; obviously in denying Christ, that is the Son of Man, he does no despite to the Holy Ghost. But if his denial of Christ involves a denial of the Holy Ghost, this heretic can perhaps tell us how the Son of Man can be denied without sinning against the Holy Ghost. If he thinks that we are here intended by the term Holy Ghost to understand the Father, no mention at all of the Father is made by the denier in his denial. When the apostle Peter, taken aback by a maid's question, denied the Lord, did he sin against the Son of Man or against the Holy Ghost? If Novatian absurdly twists Peter's words, "I know not the man,"(3) to mean a denial not of Christ's Messiahship but of His humanity, he will make the Saviour a liar, for He foretold(4) that He Himself, that is His divine Sonship, must be denied. Now, when Peter denied the Son of God, he wept bitterly and effaced his threefold denial by a threefold confession.(5) His sin, therefore, was not the sin against the Holy Ghost which can never be forgiven. It is obvious, then, that this sin involves blasphemy, calling one Beelzebub for his actions, whose virtues prove him to be God. If Novatian can bring an instance of a renegade who has called Christ Beelzebub, I will at once give up my position and admit that after such a fall the denier can win no forgiveness. To give way under torture and to deny oneself to be a Christian is one thing, to say that Christ is the devil is another. And this you will yourself see if you read the passage(6) attentively.
3. I ought to have discussed the matter more fully, but some friends have visited my humble abode, and I cannot refuse to give myself up to them. Still, as it might seem arrogant not to answer you at once, I have compressed a wide subject into a few words, and have sent you not a letter but an explanatory note.(1)
LETTER XLIII: TO MARCELLA.
Jerome draws a contrast between his daily life and that of Origen, and sorrowfully admits his own shortcomings. He then suggests to Marcella the advantages which life in the country offers over life in town, and hints that he is himself disposed to make trial of it. Written at Rome in 385 A.D.
1. Ambrose who supplied Origen, true man of adamant and of brass,(2) with money, materials and amanuenses to bring out his countless books-- Ambrose, in a letter to his friend from Athens, states that they never took a meal together without something being read, and never went to bed till some portion of Scripture had been brought home to them by a brother's voice. Night and day, in fact, were so ordered that prayer only gave place to reading and reading to prayer.
2. Have we, brute beasts that we are, ever done the like? Why, we yawn if we read for over an hour; we rub our foreheads and vainly try to suppress our languor. And then, after this great feat, we plunge for relief into worldly business once more.
I say nothing of the meals with which we dull our faculties, and I would rather not estimate the time that we spend in paying and receiving visits. Next we fall into conversation; we waste our words, we attack people behind their backs, we detail their way of living, we carp at them and are carped at by them in turn. Such is the fare that engages our attention at dinner and afterwards. Then, when our guests have retired, we make up our accounts, and these are sure to cause us either anger or anxiety. The first makes us like raging lions, and the second seeks vainly to make provision for years to come. We do not recollect the words of the Gospel: "Thou fool, this night thy soul shall be required of thee: then whose shall those things be which thou hast provided ?"(3) The clothing which we buy is designed not merely for use but for display. Where there is a chance of saving money we quicken our pace, speak promptly, and keep our ears open. If we hear of household losses--such as often occur--our looks become dejected and gloomy. The gain of a penny(4) fills us with joy; the loss of a half-penny(5) plunges us into sorrow. One man is of so many minds that the prophet's prayer is: "Lord, in thy city scatter their image."(1) For created as we are in the image of God and after His likeness,(2) it is our own wickedness which makes us assume masks.(3) Just as on the stage the same actor now figures as a brawny Hercules, now softens into a tender Venus, now shivers in the role of Cybele; so we--who, if we were not of the world, would be hated by the world(4)--for every sin that we commit have a corresponding mask.
3. Wherefore, seeing that we have journeyed for much of our life through a troubled sea, and that our vessel has been in turn shaken by raging blasts and shattered upon treacherous reefs, let us, as soon as may be, make for the haven of rural quietude. There such country dainties as milk and household bread, and greens watered by our own hands, will supply us with coarse but harmless fare. So living, sleep will not call us away from prayer, nor satiety from reading. In summer the shade of a tree will afford us privacy. In autumn the quality of the air and the leaves strewn under foot will invite us to stop and rest. In springtime the fields will be bright with flowers, and our psalms will sound the sweeter for the twittering of the birds. When winter comes with its frost and snow, I shall not have to buy fuel, and, whether I sleep or keep vigil, shall be warmer than in town. At least, so far as I know, I shall keep off the cold at less expense. Let Rome keep to itself its noise and bustle, let the cruel shows of the arena go on, let the crowd rave at the circus, let the playgoers revel in the theatres and--for I must not altogether pass over our Christian friends--let the House of Ladies(5) hold its daily sittings. It is good for us to cleave to the Lord,(6) and to put our hope in the Lord God, so that when we have exchanged our present poverty for the kingdom of heaven, we may be able to exclaim: "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee."(7) Surely if we can find such blessedness in heaven we may well grieve to have sought after pleasures poor and passing here upon earth. Farewell.
LETTER XLIV: TO MARCELLA.
Marcella had sent some small articles as a present (probably to Paula and Eustochium) and Jerome now writes in their name to thank her for them. He notices the appropriateness of the gifts, not only to the ladies, but also to himself. Written at Rome in 385 A.D.
When absent in body we are wont to converse together in spirit.(1) Each of us does what he or she can. You send us gifts, we send you back letters of thanks. And as we are virgins who have taken the veil,(2) it is our duty to show that hidden meanings lurk under your nice presents. Sackcloth, then, is a token of prayer and fasting, the chairs remind us that a virgin should never stir abroad, and the wax tapers that we should look for the bridegroom's coming with our lights burning.(3) The cups also warn us to mortify the flesh and always to be ready for martyrdom. "How bright," says the psalmist," is the cup of the Lord, intoxicating them that drink it!"(4) Moreover, when you offer to matrons little fly-flaps to brush away mosquitoes, it is a charming way of hinting that they should at once check voluptuous feelings, for "dying flies," we are told, "spoil sweet ointment."(5) In such presents, then, as these, virgins can find a model, and matrons a pattern. To me, too, your gifts convey a lesson, although one of an opposite kind. For chairs suit idlers, sackcloth does for penitents, and cups are wanted for the thirsty. And I shall be glad to light your tapers, if only to banish the terrors of the night and the fears of an evil conscience.
LETTER XLV: TO ASELLA.
After leaving Rome for the East, Jerome writes to Asella to refute the calumnies by which he had been assailed, especially as regards his intimacy with Paula and Eustochium. Written on board ship at Ostia, in August, 385 A.D.
1. Were I to think myself able to requite your kindness I should be foolish. God is able in my stead to reward a soul which is consecrated to Him. So unworthy, indeed, am I of your regard that I have never ventured to estimate its value or even to wish that it might be given me for Christ's sake. Some consider me a wicked man, laden with iniquity; and such language is more than justified by my actual sins. Yet in dealing with the bad you do well to account them good. It is dangerous to judge another man's servant;(6) and to speak evil of the righteous is a sin not easily pardoned. The day will surely come when you and I shall mourn for others; for not a few will be in the flames
2. I am said to be an infamous turncoat, a slippery knave, one who lies and deceives others by Satanic arts. Which is the safer course, I should like to know, to invent or credit these charges against innocent persons, or to refuse to believe them, even of the guilty? Some kissed my hands, yet attacked me with the tongues of vipers; sympathy was on their lips, but malignant joy in their hearts. The Lord saw them and had them in derision,(1) reserving my poor self and them for judgment to come. One would attack my gait or my way of laughing; another would find something amiss in my looks; another would suspect the simplicity of my manner. Such is the company in which I have lived for almost three years.
It often happened that I found myself surrounded with virgins, and to some of these I expounded the divine books as best I could. Our studies brought about constant intercourse, this soon ripened into intimacy, and this, in turn, produced mutual confidence. If they have ever seen anything in my conduct unbecoming a Christian let them say so. Have I taken any one's money? Have I not disdained all gifts, whether small or great? Has the chink of any one's coin been heard in my hand?(2) Has my language been equivocal, or my eye wanton? No; my sex is my one crime, and even on this score I am not assailed, save when there is a talk of Paula going to Jerusalem. Very well, then. They believed my accuser when he lied; why do they not believe him when he retracts? He is the same man now that he was then, and yet he who before declared me guilty now confesses that I am innocent. Surely a man's words under torture are more trustworthy than in moments of gayety, except, indeed, that people are prone to believe falsehoods designed to gratify their ears, or, worse still, stories which, till then uninvented, they have urged others to invent.
3. Before I became acquainted with the family of the saintly Paula, all Rome resounded with my praises. Almost every one concurred in judging me worthy of the episcopate. Damasus, of blessed memory, spoke no words but mine.(3) Men called me holy, humble, eloquent.
Did I ever cross the threshold of a light woman? Was I ever fascinated by silk dresses, or glowing gems, or rouged faces, or display of gold? Of all the ladies in Rome but one had power to subdue me, and that one was Paula. She mourned and fasted, she was squalid with dirt, her eyes were dim from weeping. For whole nights she would pray to the Lord for mercy, and often the rising sun found her still at her prayers. The psalms were her only songs, the Gospel her whole speech, continence her one indulgence, fasting the staple of her life. The only woman who took my fancy was one whom I had not so much as seen at table. But when I began to revere, respect, and venerate her as her conspicuous chastity deserved, all my former virtues forsook me on the spot.
4. Oh! envy, that dost begin by tearing thyself! Oh! cunning malignity of Satan, that dost always persecute things holy! Of all the ladies in Rome, the only ones that caused scandal were Paula and Melanium, who, despising their wealth and deserting their children, uplifted the cross of the Lord as a standard of religion. Had they frequented the baths, or chosen to use perfumes, or taken advantage of their wealth and position as widows to enjoy life and to be independent, they would have been saluted as ladies of high rank and saintliness. As it is, of course, it is in order to appear beautiful that they put on sackcloth and ashes, and they endure fasting and filth merely to go down into the Gehenna of fire! As if they could not perish with the crowd whom the mob applauds!(1) If it were Gentiles or Jews who thus assailed their mode of life, they would at least have the consolation of failing to please only those whom Christ Himself has failed to please. But, shameful to say, it is Christians who thus neglect the care of their own households, and, disregarding the beams in their own eyes, look for motes in those of their neighbors.(2) They pull to pieces every profession of religion, and think that they have found a remedy for their own doom, if they can disprove the holiness of others, if they can detract from every one, if they can show that those who perish are many, and sinners, a great multitude.
5. You bathe daily; another regards such over-niceness as defilement. You surfeit yourself on wild fowl and pride yourself on eating sturgeon; I, on the contrary, fill my belly with beans. You find pleasure in troops of laughing girls; I prefer Paula and Melanium who weep. You covet what belongs to others; they disdain what is their own. You like wines flavored with honey; they drink cold water, more delicious still. You count as lost what you cannot have, eat up, and devour on the moment; they believe in the Scriptures, and look for good things to come. And if they are wrong, and if the resurrection of the body on which they rely is a foolish delusion, what does it matter to you? We, on our side, look with disfavor on such a life as yours. You can fatten yourself on your good things as much as you please; I for my part prefer paleness and emaciation. You suppose that men like me are unhappy; we regard you as more unhappy still. Thus we reciprocate each other's thoughts, and appear to each other mutually insane.
6. I write this in haste, dear Lady Asella, as I go on board, overwhelmed with grief and tears; yet I thank my God that I am counted worthy of the world's hatred.(1) Pray for me that, after Babylon, I may see Jerusalem once more; that Joshua, the son of Josedech, may have dominion over me,(2) and not Nebuchadnezzar, that Ezra, whose name means helper, may come and restore me to my own country. I was a fool in wishing to sing the Lord's song in a strange land,(3) and in leaving Mount Sinai, to seek the help of Egypt. I forgot that the Gospel warns us(4) that he who goes down from Jerusalem immediately fails among robbers, is spoiled, is wounded, is left for dead. But, although priest and Levite may disregard me, there is still the good Samaritan who, when men said to him, "Thou art a Samaritan and hast a devil,"(5) disclaimed having a devil, but did not disclaim being a Samaritan,(6) this being the Hebrew equivalent for our word guardian. Men call me a mischief-maker, and I take the title as a recognition of my faith. For I am but a servant, and the Jews still call my master a magician. The apostle,(7) likewise, is spoken of as a deceiver. There hath no temptation taken me but such as is common to man.(8) How few distresses have I endured, I who am yet a soldier of the cross! Men have laid to my charge a crime of which I am not guilty;(9) but I know that I must enter the kingdom of heaven through evil report as well as through good.(10)
7. Salute Paula and Eustochium, who, whatever the world may think, are always mine in Christ. Salute Albina, your mother, and Marcella, your sister; Marcellina also, and the holy Felicitas; and say to them all: "We must all stand before the judgment seat of Christ,(11) and there shall be revealed the principle by which each has lived."
And now, illustrious model of chastity and virginity, remember me, I beseech you, in your prayers, and by your intercessions calm the waves of the sea.
LETTER XLVI: PAULA AND EUSTOCHIUM TO MARCELLA.
Jerome writes to Marcella in the name of Paula and Eustochium, describing the charms of the Holy Land. and urging her to leave Rome and to join her old companions at Bethlehem. Much of the letter is devoted to disposing of the objection that since the Passion of Christ the Holy Land has been under a curse. The date of the letter is A.D. 386. It is written from Bethlehem, which now becomes Jerome's home for the remainder of his life.
1. Love cannot be measured, impatience knows no bounds, and eagerness can brook no delay. Wherefore we, oblivious of our weakness, and relying more on our will than our capacity, desire--pupils though we be--to instruct our mistress. We are like the sow in the proverb,(1) which sets up to teach the goddess of invention. You were the first to set our tinder alight; the first, by precept and example, to urge us to adopt our present life. As a hen gathers her chickens, so did you take us under your wing.(2) And will you now let us fly about at random with no mother near us? Will you leave us to dread the swoop of the hawk and the shadow of each passing bird of prey? Separated from you, we do what we can: we utter our mournful plaint, and more by sobs than by tears we adjure you to give back to us the Marcella whom we love. She is mild, she is suave, she is sweeter than the sweetest honey. She must not, therefore, be stern and morose to us, whom her winning ways have roused to adopt a life like her own.
2. Assuming that what we ask is for the best, our eagerness to obtain it is nothing to be ashamed of. And if all the Scriptures agree with our view, we are not too bold in urging you to a course to which you have yourself often urged us.
What are God's first words to Abraham? "Get thee out of thy country and from thy kindred unto a land that I will show thee."(3) The patriarch--the first to receive a promise of Christ--is here told to leave the Chaldees, to leave the city of confusion(4) and its rehoboth(5) or broad places; to leave also the plain of Shinar, where the tower of pride had been raised to heaven.(6) He has to pass through the waves of this world, and to ford its rivers; those by which the saints sat down and wept when they remembered Zion,(1) and Chebar's flood, whence Ezekiel was carried to Jerusalem by the hair of his head.(2) All this Abraham undergoes that he may dwell in a land of promise watered from above, and not like Egypt, from below,(3) no producer of herbs for the weak and ailing,(4) but a land that looks for the early and the latter rain from heaven.(5) It is a land of hills and valleys,(6) and stands high above the sea. The attractions of the world it entirely wants, but its spiritual attractions are for this all the greater. Mary, the mother of the Lord, left the lowlands and made her way to the hill country, when, after receiving the angel's message, she realized that she bore within her womb the Son of God.(7) When of old the Philistines had been overcome, when their devilish audacity had been smitten, when their champion had fallen on his face to the earth,(8) it was from this city that there went forth a procession of jubilant souls, a harmonious choir to sing our David's victory over tens of thousands.(9) Here, too, it was that the angel grasped his sword, and while he laid waste the whole of the ungodly city, marked out the temple of the Lord in the threshing floor of Ornan, king of the Jebusites.(10) Thus early was it made plain that Christ's church would grow up, not in Israel, but among the Gentiles. Turn back to Genesis,(11) and you will find that this was the city over which Melchizedek held sway, that king of Salem who, as a type of Christ, offered to Abraham bread and wine, and even then consecrated the mystery which Christians consecrate in the body and blood of the Saviour.(12)
3. Perhaps you will tacitly reprove us for deserting the order of Scripture, and letting our confused account ramble this way and that, as one thing or another strikes us. If so, we say once more what we said at the outset: love has no logic, and impatience knows no rule. In the Song of Songs the precept is given as a hard one: "Regulate your love towards me."(13) And so we plead that, if we err, we do so not from ignorance but from feeling.
Well, then, to bring forward something still more out of place, we must go back to yet remoter times. Tradition has it that in this city, nay, more, on this very spot, Adam lived and died. The place where our Lord was crucified is called Calvary,(1) because the skull of the primitive man was buried there. So it came to pass that the second Adam, that is the blood(2) of Christ, as it dropped from the cross, washed away the sins of the buried protoplast,(3) the first Adam, and thus the words of the apostle were fulfilled: "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light."(4)
It would be tedious to enumerate all the prophets and holy men who have been sent forth from this place. All that is strange and mysterious to us is familiar and natural to this city and country. By its very names, three in number, it proves the doctrine of the trinity. For it is called first Jebus, then Salem, then Jerusalem: names of which the first means "down- trodden," the second "peace," and the third "vision of peace."(5) For it is only by slow stages that we reach our goal; it is only after we have been trodden down that we are lifted up to see the vision of peace. Because of this peace Solomon,(6) the man of peace, was born there, and "in peace was his place made."(7) King of kings, and lord of lords, his name and that of the city show him to be a type of Christ. Need we speak of David and his descendants, all of whom reigned here? As Judaea is exalted above all other provinces, so is this city exalted above all Judaea. To speak more tersely, the glory of the province is derived from its capital; and whatever fame the members possess is in every case due to the head.
4. You have long been anxious to break forth into speech; the very letters we have formed perceive it, and our paper already understands the question you are going to put. You will reply to us by saying: it was so of old, when "the Lord loved the gates of Zion more than all the dwellings of Jacob," and when her foundations were in the holy mountains.(8) Even these verses, however, are susceptible of a deeper interpretation. But things are changed since then. The risen Lord has proclaimed intones of thunder: "Your house is left unto you desolate." With tears He has prophesied its downfall: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee; how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you desolate."(1) The veil of the temple has been rent;(2) an army has encompassed Jerusalem, it has been stained by the blood of the Lord. Now, therefore, its guardian angels have forsaken it and the grace of Christ has been withdrawn. Josephus, himself a Jewish writer, asserts(3) that at the Lord's crucifixion there broke from the temple voices of heavenly powers, saying: "Let us depart hence." These and other considerations show that where grace abounded there did sin much more abound.(4) Again, when the apostles received the command: "Go ye and teach all nations,"(5) and when they said themselves: "It was necessary that the word of God should first have been spoken to you, but seeing ye put it from you ... lo we turn to the Gentiles,"(6) then all the spiritual importance(7) of Judaea and its old intimacy with God were transferred by the apostles to the nations.
5. The difficulty is strongly stated, and may well puzzle even those proficient in Scripture; but for all that, it admits of an easy solution. The Lord wept for the fall of Jerusalem,(8) and He would not have done so if He did not love it. He wept for Lazarus because He loved him.(9) The truth is that it was the people who sinned and not the place. The capture of a city is involved in the slaying of its inhabitants. If Jerusalem was destroyed, it was that its people might be punished; if the temple was overthrown, it was that its figurative sacrifices might be abolished. As regards its site, lapse of time has but invested it with fresh grandeur. The Jews of old reverenced the Holy of Holies, because of the things contained in it--the cherubim, the mercy-seat, the ark of the covenant, the manna, Aaron's rod, and the golden altar.(10) Does the Lord's sepulchre seem less worthy of veneration? As often as we enter it we see the Saviour in His grave clothes, and if we linger we see again the angel sitting at His feet, and the napkin folded at His head.(11) Long before this sepulchre was hewn out by Joseph,(12) its glory was foretold in Isaiah's prediction, "his rest shall be glorious,"(13) meaning that the place of the Lord's burial should be held in universal honor.
6. How, then, you will say, do we read in the apocalypse written by John: "The beast that ascendeth out of the bottomless pit shall ... kill them [that is, obviously, the prophets], and their dead bodies shall lie in the street of the great city which spiritually is called Sodom and Egypt, where also their Lord was crucified?"(1) If the great city where the Lord was crucified is Jerusalem, and if the place of His crucifixion is spiritually called Sodom and Egypt; then as the Lord was crucified at Jerusalem, Jerusalem must be Sodom and Egypt. Holy Scripture, I reply first of all, cannot contradict itself. One book cannot invalidate the drift of the whole. A single verse cannot annul the meaning of a book. Ten lines earlier in the apocalypse it is written: "Rise and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out and measure it not; for it is given unto the Gentiles; and the holy city shall they tread under foot forty and two months."(2) The apocalypse was written by John long after the Lord's passion, yet in it he speaks of Jerusalem as the holy city. But if so, how can he spiritually call it Sodom and Egypt? It is no answer to say that the Jerusalem which is called holy is the heavenly one which is to be, while that which is called Sodom is the earthly one tottering to its downfall. For it is the Jerusalem to come that is referred to in the description of the beast, "which shall ascend out of the bottomless pit, and shall make war against the two prophets, and shall overcome them and kill them, and their dead bodies shall lie in the street of the great city."(3) At the close of the book it is farther described thus: "And the city lieth four- square, and the length of it and the breadth are the same as the height; and he measured the city with the golden reed twelve thousand furlongs. The length and the breadth and the height of it are equal. And he measured the walls thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. And the building of the wall of it was of jasper; and the city was pure gold"(4)--and so on. Now where there is a square there can be neither length nor breadth. And what kind of measurement is that which makes length and breadth equal to height? And how can there be walls of jasper, or a whole city of pure gold; its foundations and its streets of precious stones, and its twelve gates each glowing with pearls?
7. Evidently this description cannot be taken literally (in fact, it is absurd to suppose a city the length, breadth and height of which are all twelve thousand furlongs), and therefore the details of it must be mystically understood. The great city which Cain first built and called after his son(1) must be taken to represent this world, which the devil, that accuser of his brethren, that fratricide who is doomed to perish, has built of vice cemented with crime, and filled with iniquity. Therefore it is spiritually called Sodom and Egypt. Thus it is written, "Sodom shall return to her former estate,"(2) that is to say, the world must be restored as it has been before. For we cannot believe that Sodom and Gomorrah, Admah and Zeboim(3) are to be built again: they must be left to lie in ashes forever. We never read of Egypt as put for Jerusalem: it always stands for this world. To collect from Scripture the countless proofs of this would be tedious: I shall adduce but one passage, a passage in which this world is most clearly called Egypt. The apostle Jude, the brother of James, writes thus in his catholic epistle: "I will, therefore, put you in remembrance, though ye once knew this how that Jesus,(4) having saved the people out of the land of Egypt, afterward destroyed them that believed not."(5) And, lest you should fancy Joshua the son of Nun to be meant, the passage goes on thus: "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day."(6) Moreover, to convince you that in every place where Egypt, Sodom and Gomorrah are named together it is not these spots, but the present world, which is meant, he mentions them immediately in this sense. "Even as Sodom and Gomorrah," he writes, "and the cities about them, in like manner giving themselves over to fornication and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire."(7) But what need is there to collect more proofs when, after the passion and the resurrection of the Lord, the evangelist Matthew tells us: "The rocks rent, and the graves were opened; and many bodies of the saints which slept arose and came out of the graves after his resurrection, and went into the holy city and appeared unto many"?(6) We must not interpret this passage straight off, as many people(9) absurdly do, of the heavenly Jerusalem: the apparition there of the bodies of the saints could be no sign to men of the Lord's rising. Since, therefore, the evangelists and all the Scriptures speak of Jerusalem as the holy city, and since the psalmist commands us to worship the Lord "at his footstool;"(1) allow no one to call it Sodom and Egypt, for by it the Lord forbids men to swear because" it is the city of the great king."(2)
8. The land is accursed, you say, because it has drunk in the blood of the Lord. On what grounds, then, do men regard as blessed those spots where Peter and Paul, the leaders of the Christian host, have shed their blood for Christ? If the confession of men and servants is glorious, must there not be glory likewise in the confession of their Lord and God? Everywhere we venerate the tombs of the martyrs; we apply their holy ashes to our eyes; we even touch them, if we may, with our lips. And yet some think that we should neglect the tomb in which the Lord Himself is buried. If we refuse to believe human testimony, let us at least credit the devil and his angels.(3) For when in front of the Holy Sepulchre they are driven out of those bodies which they have possessed, they moan and tremble as if they stood before Christ's judgment-seat, and grieve, too late that they have crucified Him in whose presence they now cower. If--as a wicked theory maintains--this holy place has, since the Lord's passion, become an abomination, why was Paul in such haste to reach Jerusalem to keep Pentecost in it?(4) Yet to those who held him back he said: "What mean ye to weep and to break my heart? For I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus."(5) Need I speak of those other holy and illustrious men who, after the preaching of Christ, brought their votive gifts and offerings to the brethren who were at Jerusalem?
9. Time forbids me to survey the period which has passed since the Lord's ascension, or to recount the bishops, the martyrs, the divines, who have come to Jerusalem from a feeling that their devotion and knowledge would be incomplete and their virtue without the finishing touch, unless they adored Christ in the very spot where the gospel first flashed from the gibbet. If a famous orator(6) blames a man for having learned Greek at Lilybaeum instead of at Athens, and Latin in Sicily instead of at Rome (on the ground, obviously, that each province has its own characteristics), can we suppose a Christian's education complete who has not visited the Christian Athens?
10. In speaking thus we do not mean to deny that the kingdom of God is within or to say that there are no holy men elsewhere; we merely assert in the strongest manner that those who stand first throughout the world are here gathered side by side. We ourselves are among the last, not the first; yet we have come hither to see the first of all nations. Of all the ornaments of the Church our company of monks and virgins is one of the finest; it is like a fair flower or a priceless gem. Every man of note in Gaul hastens hither. The Briton, "sundered from our world,"(2) no sooner makes progress in religion than he leaves the setting sun in quest of a spot of which he knows only through Scripture and common report. Need we recall the Armenians, the Persians, the peoples of India and Arabia? Or those of our neighbor, Egypt, so rich in monks; of Pontus and Cappadocia; of Caele-Syria and Mesopotamia and the teeming east? In fulfilment of the Saviour's words, "Wherever the body is, thither will the eagles be gathered together,"(3) they all assemble here and exhibit in this one city the most varied virtues. Differing in speech, they are one in religion, and almost every nation has a choir of its own. Yet amid this great concourse there is no arrogance, no disdain of self-restraint; all strive after humility, that greatest of Christian virtues. Whosoever is last is here regarded as first.(4) Their dress neither provokes remark nor calls for admiration. In whatever guise a man shows himself he is neither censured nor flattered. Long fasts help no one here. Starvation wins no deference, and the taking of food in moderation is not condemned. "To his own master" each one "standeth or falleth."(5) No man judges another lest he be judged of the Lord.(6) Backbiting, so common in other parts, is wholly unknown here. Sensuality and excess are far removed from us. And in the city there are so many places of prayer that a day would not be sufficient to go round them all.
11. But, as every one praises most what is within his reach, let us pass now to the cottage-inn which sheltered Christ and Mary.(7) With what expressions and what language can we set before you the cave of the Saviour? The stall where he cried as a babe can be best honored by silence; for words are inadequate to speak its praise. Where are the spacious porticoes? Where are the gilded ceilings? Where are the mansions furnished by the miserable toil of doomed wretches? Where are the costly halls raised by untitled opulence for man's vile body to walk in? Where are the roofs that intercept the sky, as if anything could be finer than the expanse of heaven? Behold, in this poor crevice of the earth the Creator of the heavens was born; here He was wrapped in swaddling clothes; here He was seen by the shepherds; here He was pointed out by the star; here He was adored by the wise men. This spot is holier, me- thinks, than that Tarpeian rock(1) which has shown itself displeasing to God by the frequency with which it has been struck by lightning.
12. Read the apocalypse of John, and consider what is sung therein of the woman arrayed in purple, and of the blasphemy written upon her brow, of the seven mountains, of the many waters, and of the end of Babylon.(2) "Come out of her, my people," so the Lord says, "that ye be not partakers of her sins, and that ye receive not of her plagues."(3) Turn back also to Jeremiah and pay heed to what he has written of like import: "Flee out of the midst of Babylon, and deliver every man his soul."(4) For "Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit."(5) It is true that Rome has a holy church, trophies of apostles and martyrs, a true confession of Christ. The faith has been preached there by an apostle, heathenism has been trodden down, the name of Christian is daily exalted higher and higher. But the display, power, and size of the city, the seeing and the being seen, the paying and the receiving of visits, the alternate flattery and detraction, talking and listening, as well as the necessity of facing so great a throng even when one is least in the mood to do so--all these things are alike foreign to the principles and fatal to the repose of the monastic life. For when people come in our way we either see them coming and are compelled to speak, or we do not see them and lay ourselves open to the charge of haughtiness. Sometimes, also, in returning visits we are obliged to pass through proud portals and gilded doors and to face the clamor of carping lackeys. But, as we have said above, in the cottage of Christ all is simple and rustic: and except for the chanting of psalms there is complete silence. Wherever one turns the laborer at his plough sings alleluia, the toiling mower cheers himself with psalms, and the vine- dresser while he prunes his vine sings one of the lays of David. These are the songs of the country; these, in popular phrase, its love ditties: these the shepherd whistles; these the tiller uses to aid his toil.
13. But what are we doing? Forgetting what is required of us, we are taken up with what we wish. Will the time never come when a breathless messenger shall bring the news that our dear Marcella has reached the shores of Palestine, and when every band of monks and every troop of virgins shall unite in a song of welcome? In our excitement we are already hurrying to meet you: without waiting for a vehicle, we hasten off at once on foot. We shall clasp you by the hand, we shall look upon your face; and when, after long waiting, we at last embrace you, we shall find it hard to tear ourselves away. Will the day never come when we shall together enter the Saviour's cave, and together weep in the sepulchre of the Lord with His sister and with His mother?(1) Then shall we touch with our lips the wood of the cross, and rise in prayer and resolve upon the Mount of Olives with the ascending Lord.(2) We shall see Lazarus come forth bound with grave clothes,(3) we shall look upon the waters of Jordan purified for the washing of the Lord.(4) Thence we shall pass to the folds of the shepherds,(5) we shall pray together in the mausoleum of David.(6) We shall see the prophet, Amos,(7) upon his crag blowing his shepherd's horn. We shall hasten, if not to the tents, to the monuments of Abraham, Isaac and Jacob, and of their three illustrious wives.(8) We shall see the fountain in which the eunuch was immersed by Philip.(9) We shall make a pilgrimage to Samaria, and side by side venerate the ashes of John the Baptist, of Elisha,(10) and of Obadiah. We shall enter the very caves where in the time of persecution and famine the companies of the prophets were fed.(11) If only you will come, we shall go to see Nazareth, as its name denotes, the flower(12) of Galilee. Not far off Cana will be visible, where the water was turned into wine.(13) We shall make our way to Tabor,(14) and see the tabernacles there which the Saviour shares, not, as Peter once wished, with Moses and Elijah, but with the Father and with the Holy Ghost. Thence we shall come to the Sea of Gennesaret, and when there we shall see the spots where the five thousand were filled with five loaves,(1) and the font thousand with seven.(2) The town of Nain will meet our eyes, at the gate of which the widow's son was raised to life.(3) Hermon too will be visible, and the torrent of Endor, at which Sisera was vanquished.(4) Our eyes will look also on Capernaum, the scene of so many of our Lord's signs--yes, and on all Galilee besides. And when, accompanied by Christ, we shall have made our way back to our cave through Shiloh and Bethel, and those other places where churches are set up like standards to commemorate the Lord's victories, then we shall sing heartily, we shall weep copiously, we shall pray unceasingly. Wounded with the Saviour's shaft, we shall say one to another: "I have found Him whom my soul loveth; I will hold Him and will not let Him go."(5)
LETTER XLVII: TO DESIDERIUS.
Jerome invites two of his old friends at Rome, Desiderius and his sister (or wife) Serenilla, to join him at Bethlehem. It is possible but not probable that this Desiderius is the same with Desiderius of Aquitaine, who afterwards induced Jerome to write against Vigilantius.
An interval of seven years separates this letter (of which the date is 393 A.D.) from the preceding, and all the letters written during this period have wholly perished.
1. Surprised as I have been, my excellent friend, to read the language which your kindness has prompted you to hold concerning me, I have rejoiced that I possess the testimony of one both eloquent and sincere; but when I turn from you to myself I feel vexed that, owing to my unworthiness, your words of praise and eulogy rather weigh me down than lift me up. You know, of course, that I make it a principle to raise the standard of humility, and to prepare for scaling the heights by walking for the present in the lowest places. For what am I or what is my significance that I should have the voice of learning raised to bear witness of me, or that the palm of eloquence should be laid at my feet by one whose style is so charming that it has almost deterred me from writing a letter at all? I must, however, make the attempt in order that charity which seeks not her own(1) but always her neighbor's good, may at least return a compliment, since it cannot convey a lesson.
2. I offer my congratulations to you and to your holy and revered sister,(2) Serenilla, who, true to her name,(3) has trodden down the troubled waves of the world, and has passed to Christ's calm haven: a happiness which--if we may trust the augury of your name--is in store for you also. For we read that the holy Daniel was called" a man of desires,"(4) and the friend of God, because he desired to know His mysteries. Therefore, I do with pleasure what the revered Paula has asked of me. I urge and implore you both by the charity of the Lord that you will give your presence to us, and that a visit to the holy places may induce you to enrich us with this great gift. Even supposing that you do not care for our society, it is still your duty as believers to worship on the spot where the Lord's feet once stood and to see for yourselves the still fresh traces of His birth, His cross, and His passion.
3. Several of my little pieces have flown away out of their nest, and have rashly sought for themselves the honor of publication. I have not sent you any lest I should send works which you already have. But if you care to borrow copies of them, you can do so either from our holy sister, Marcella, who has her abode upon the Aventine, or from that holy man, Domnio, who is the Lot of our times.(5) Meantime, I look for your arrival, and will give you all I have when you once come; or, if any hindrances prevent you from joining us, I will gladly send you such treatises as you shall desire. Following the example of Tranquillus(6) and of Apollonius the Greek,(7) I have written a book concerning illustrious men(8) from the apostles(9) time to our own; and after enumerating a great number I have put myself down on the last page as one born out of due time, and the least of all Christians.(9) Here I have found it necessary to give a short account of my writings down to the fourteenth year(10) of the Emperor Theodosius. If you find, on procuring this treatise from the persons mentioned above, that there are any pieces mentioned which you have not already got, I will have them copied for you by degrees, if you wish it.
LETTER XLVIII: TO PAMMACHIUS.
An "apology" for the two books "against Jovinian" which Jerome had written a short time previously, and of which he had sent copies to Rome. These Pammachius and his other friends had withheld from publication, thinking that Jerome had unduly exalted virginity at the expense of marriage. He now writes to make good his position, and to do this makes copious extracts from the obnoxious treatise. The date of the letter is 393 or 394 A.D.
1. Your own silence is my reason for not having written hitherto. For I feared that, if I were to write to you without first hearing from you, you would consider me not so much a conscientious as a troublesome correspondent. But, now that I have been challenged by your most delightful letter, a letter which calls upon me to defend my views by an appeal to first principles, I receive my old fellow-learner, companion, and friend with open arms, as the saying goes; and I look forward to having in you a champion of my poor writings; if, that is to say, I can first conciliate your judgment to give sentence in my favor, and can instruct my advocate in all those points on which I am assailed. For both your favorite, Cicero, and before him--in his one short treatise--Antonius,(1) write to this effect, that the chief requisite for victory is to acquaint one's self carefully with the case which one has to plead.
2. Certain persons find fault with me because in the books which I have written against Jovinian I have been excessive (so they say) in praise of virginity and in depreciation of marriage; and they affirm that to preach up chastity till no comparison is left between a wife and a virgin is equivalent to a condemnation of matrimony. If I remember aright the point of the dispute, the question at issue between myself and Jovinian is that he puts marriage on a level with virginity, while I make it inferior; he declares that there is little or no difference between the two states, I assert that there is a great deal. Finally-- a result due under God to your agency--he has been condemned because he has dared to set matrimony on an equality with perpetual chastity. Or, if a virgin and a wife are to be looked on as the same, how comes it that Rome has refused to listen to this impious doctrine? A virgin owes her being to a man, but a man does not owe his to a virgin. There can be no middle course. Either my view of the matter must be embraced, or else that of Jovinian. If I am blamed for putting wedlock below virginity, he must be praised for putting the two states on a level. If, on the other hand, he is condemned for supposing them equal, his condemnation must be taken as testimony in favor of my treatise. If men of the world chafe under the notion that they occupy a position inferior to that of virgins, I wonder that clergymen and monks-- who both live celibate lives--refrain from praising what they consistently practise. They cut themselves off from their wives to imitate the chastity of virgins, and yet they will have it that married women are as good as these. They should either be joined again to their wives whom they have renounced, or, if they persist in living apart from them, they will have to confess--by their lives if not by their words--that, in preferring virginity to marriage, they have chosen the better course, Am I then a mere novice in the Scriptures, reading the sacred volumes for the first time? And is the line there drawn between virginity and marriage so fine that I have been unable to observe it? I could know nothing, forsooth, of the saying, "Be not righteous overmuch!"(1) Thus, while I try to protect myself on one side, I am wounded on the other; to speak more plainly still, while I close with Jovinian in hand-to-hand combat, Manichaeus stabs me in the back. Have I not, I would ask, in the very forefront of my work set the following preface:(2) "We are no disciples of Marcion(3) or of Manichaeus,(4) to detract from marriage. Nor are we deceived by the error of Tatian,(5) the chief of the Encratites,(6) into supposing all cohabitation unclean. For he condemns and reprobates not marriage only, but foods also which God has created for us to enjoy,(7) We know that in a large house there are vessels not only of silver and of gold, but of wood also and of earth.(8) We know, too, that on the foundation of Christ which Paul the master builder has laid, some build up gold, silver, and precious stones; others, on the contrary, hay, wood, and stubble.(9) We are not ignorant that 'marriage is honorable ... and the bed undefiled.'(10) We have read the first decree of God: 'Be fruitful and multiply and replenish the earth.'(11) But while we allow marriage, we prefer the virginity which springs from it. Gold is more precious than silver, but is silver on that account the less silver? Is it an insult to a tree to prefer its apples to its roots or its leaves? Is it an injury to corn to put the ear before the stalk and the blade? As apples come from the tree and grain from the straw, so virginity comes from wedlock. Yields of one hundredfold, of sixtyfold, and of thirtyfold(1) may all come from one soil and from one sowing, yet they will differ widely in quantity. The yield thirtyfold signifies wedlock, for the joining together of the fingers to express that number, suggestive as it is of a loving gentle kiss or embracing, aptly represents the relation of husband and wife. The yield sixtyfold refers to widows who are placed in a position of distress and tribulation. Accordingly, they are typified by that finger which is placed under the other to express the number sixty; for, as it is extremely trying when one has once tasted pleasure to abstain from its enticements, so the reward of doing this is proportionately great. Moreover, a hundred- -I ask the reader to give me his best attention--necessitates a change from the left hand to the right; but while the hand is different the fingers are the same as those which on the left hand signify married women and widows; only in this instance the circle formed by them indicates the crown of virginity."(2)
3. Does a man who speaks thus, I would ask you, condemn marriage? If I have called virginity gold, I have spoken of marriage as silver. I have set forth that the yields an hundredfold, sixtyfold, and thirtyfold--all spring from one soil and from one sowing, although in amount they differ widely. Will any of my readers be so unfair as to judge me, not by my words, but by his own opinion? At any rate, I have dealt much more gently with marriage than most Latin and Greek writers;(3) who, by referring the hundredfold yield to martyrs, the sixtyfold to virgins, and the thirtyfold to widows, show that in their opinion married persons are excluded from the good ground and from the seed of the great Father.(4) But, lest it might be supposed that, though cautious at the outset, I was imprudent in the remainder of my work, have I not, after marking out the divisions of it, on coming to the actual questions immediately introduced the following:(1) "I ask all of you of both sexes, at once those who are virgins and continent and those who are married or twice married, to aid my efforts with your prayers." Jovinian is the foe of all indiscriminately, but can I condemn as Manichaean heretics persons whose prayers I need and whose assistance I entreat to help me in my work?
4. As the brief compass of a letter does not suffer us to delay too long on a single point, let us now pass to those which remain. In explaining the testimony of the apostle, "The wife hath not power of her own body, but the husband; and likewise, also, the husband hath not power of his own body, but the wife,"(2) we have subjoined the following:(3) "The entire question relates to those who are living in wedlock, whether it is lawful for them to put away their wives, a thing which the Lord also has forbidden in the Gospel.(4) Hence, also, the apostle says: 'It is good for a man not to touch' a wife or 'a woman,'(5) as if there were danger in the contact which he who should so touch one could not escape. Accordingly, when the Egyptian woman desired to touch Joseph he flung away his cloak and fled from her hands.(6) But as he who has once married a wife cannot, except by consent, abstain from intercourse with her or repudiate her, so long as she does not sin, he must render unto his wife her due,(7) because he has of his own free will bound himself to render it under compulsion." Can one who declares that it is a precept of the Lord that wives should not be put away, and that what God has joined together man must not, without consent, put asunder(8)--can such an one be said to condemn marriage? Again, in the verses which follow, the apostle says: "But every man hath his proper gift of God, one after this manner, and another after that."(9) In explanation of this saying we made the following remarks:(10) "What I myself would wish, he says, is clear. But since there are diversities of gifts in the church,(11) I allow marriage as well, that I may not appear to condemn nature. Reflect, too, that the gift of virginity is one thing, that of marriage another. For had there been one reward for married women and for virgins he would never, after giving the counsel of continence, have gone on to say: 'But every man hath his proper gift of God, one after this manner and another after that.' Where each class has its proper gift, there must be some distinction between the classes. I allow that marriage, as well as virginity, is the gift of God, but there is a great difference between gift and gift. Finally, the apostle himself says of one who had lived in incest and afterwards repented:(4) Contrariwise ye ought rather to forgive him and comfort him, '(1) and 'To whom ye forgive anything, I forgive also.'(2) And, lest we might suppose a man's gift to be but a small thing, he has added: 'For if I forgave anything, to whom I forgave it, for your sakes forgave I it in the sight(3) of Christ.'(4) The gifts of Christ are different. Hence Joseph as a type of Him had a coat of many colors.(5) So in the forty-fourth psalm(6) we read of the Church: 'Upon thy right hand did stand the queen in a vesture of gold, wrought about with divers colors.'(7) The apostle Peter, too, speaks (of husbands and wives) 'as being heirs together of the manifold grace of God.'(8) In Greek the expression is still more striking, the word used being poiki'lh, that is, 'many-colored.'"
5. I ask, then, what is the meaning of men's obstinate determination to shut their eyes and to refuse to look on what is as clear as day? I have said that there are diversities of gifts in the Church, and that virginity is one gift and wedlock another. And shortly after I have used the words: "I allow marriage also to be a gift of God, but there is a great difference between gift and gift." Can it be said that I condemn that which in the clearest terms I declare to be the gift of God? Moreover, if Joseph is taken as a type of the Lord, his coat of many colors is a type of virgins and widows, celibates and wedded. Can any one who has any part in Christ's tunic be regarded as an alien? Have we not spoken of the very queen herself--that is, the Church of the Saviour--as wearing a vesture of gold wrought about with divers colors? Moreover, when I came to discuss marriage in connection with the following verses,(9) I still adhered to the same view.(10) "This passage," I said, "has indeed no relation to the present controversy; for, following the decision of the Lord, the apostle teaches that a wife must not be put away saving for fornication, and that, if she has been put away, she cannot during the lifetime of her husband marry another man, or, at any rate, that she ought, if possible, to be reconciled to her husband. In another verse he speaks to the same effect: 'The wife is bound ... as long as her husband liveth; but if her husband be dead, she is loosed from the law of her husband;(1) she is at liberty to be married to, whom she will; only in the Lord,'(2) that is to a Christian. Thus the apostle, while he allows a second or a third marriage in the Lord, forbids even a first with a heathen."
6. I ask my detractors to open their ears and to realize the fact that I have allowed second and third marriages" in the Lord." If, then, I have not condemned second and third marriages, how can I have proscribed a first? Moreover, in the passage where I interpret the words of the apostle, "Is any man called being circumcised? Let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised"(3) (a passage, it is true, which some most careful interpreters of Scripture refer to the circumcision and slavery of the Law), do I not in the clearest terms stand up for the marriage-tie? My words are these:(4) "'If any man is called in uncircumcision, let him not be circumcised.' You had a wife, the apostle says, when you believed. Do not fancy your faith in Christ to be a reason for parting from her. For 'God hath called us in peace.'(5) 'Circumcision is nothing and uncircumcision is nothing but the keeping of the commandments of God.'(6) Neither celibacy nor wedlock is of the slightest use without works, since even faith, the distinguishing mark of Christians, if it have not works, is said to be dead,(7) and on such terms as these the virgins of Vesta or of Juno, who was constant to one(8) husband, might claim to be numbered among the saints. And a little further on he says: 'Art thou called being a servant, care not for it; but, if thou mayest be made free, use it rather;'(9) that is to say, if you have a wife, and are bound to her, and render her her due, and have not power of your own body-- or, to speak yet more plainly--if you are the slave of a wife, do not allow this to cause you sorrow, do not sigh over the loss of your virginity. Even if you can find pretexts for parting from her to enjoy the freedom of chastity, do not seek your own welfare at the price of another's ruin. Keep your wife for a little, and do not try too hastily to overcome her reluctance. Wait till she follows your example. If you only have patience, your wife will some day become your sister."
7. In another passage we have discussed the reasons which led Paul to say: "Now concerning virgins, I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful."(1) Here also, while we have ex-tolled virginity, we have been careful to give marriage its due.(2) "Had the Lord commanded virginity," we said, "He would have seemed to condemn marriage and to do away with that seed-plot of humanity from which virginity itself springs. Had He cut away the root how could He have looked for fruit? Unless He had first laid the foundations, how could He have built the edifice or crowned it with a roof made to cover its whole extent?" If we have spoken of marriage as the root whose fruit is virginity, and if we have made wedlock the foundation on which the building or the roof of perpetual chastity is raised, which of my detractors can be so captious or so blind as to ignore the foundation on which the fabric and its roof are built, while he has before his eyes both the fabric and the roof themselves? Once more, in another place, we have brought forward the testimony of the apostle to this effect: "Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife."(3) To this we have appended the following remarks:(4) "Each of us has his own sphere allotted to him. Let me have mine, and do you keep yours. If you are bound to a wife, do not put her away. If I am loosed from a wife, let me not seek a wife. Just as I do not loose marriage-ties when they are once made, so do you refrain from binding together what at present is loosed from such ties." Yet another passage bears unmistakable testimony to the view which we have taken of virginity and of wedlock:(5) "The apostle casts no snare upon us,(6) nor does he compel us to be what we do not wish. He only urges us to what is honorable and seemly, inciting us earnestly to serve the Lord, to be anxious always to please Him, and to took for His will which He has prepared for us to do. We are to be like alert and armed soldiers, who immediately execute the orders given to them and perform them without that travail of mind(7) which, according to the preacher, is given to the men of this world 'to be exercised therewith.'"(1) At the end, also, of our comparison of virgins and married women we have summed up the discussion thus:(2) "When one thing is good and another thing is better; when that which is good has a different reward from that which is better; and when there are more rewards than one, then, obviously, there exists a diversity of gifts. The difference between marriage and virginity is as great as that between not doing evil and doing good--or, to speak more favorably still, as that between what is good and what is still better."
8. In the sequel we go on to Speak thus:(3) "The apostle, in concluding his discussion of marriage and of virginity, is careful to observe a mean course in discriminating between them, and, turning neither to the right hand nor to the left, he keeps to the King's highway,(4) and thus fulfils the injunction, 'Be not righteous overmuch.'(5) Moreover, when he goes on to compare monogamy with digamy, he puts digamy after monogamy, just as before he subordinated marriage to virginity." Do we not clearly show by this language what is typified in the Holy Scriptures by the terms right and left, and also what we take to be the meaning of the words "Be not righteous overmuch"? We turn to the left if, following the lust of Jews and Gentiles, we burn for sexual intercourse; we turn to the right if, following the error of the Manichaeans, we under a pretence of chastity entangle ourselves in the meshes of unchastity. But we keep to the King's highway if we aspire to virginity yet refrain from condemning marriage. Can any one, moreover, be so unfair in his criticism of my poor treatise as to allege that I condemn first marriages, when he reads my opinion on second ones as follows:(6) "The apostle, it is true, allows second marriages, but only to such women as are bent upon them, to such as cannot contain,(7) lest 'when they have begun to wax wanton against Christ they marry, having condemnation because they have rejected their first faith,'(8) and he makes this concession because many 'are turned aside after Satan.'(9) But they will be happier if they abide as widows. To this he immediately adds his apostolical authority, 'after my judgment.' Moreover, lest any should consider that authority, being human, to be of small weight, he goes on to say, 'and I think also that I have the spirit of God.'(1) Thus, where he urges men to continence he appeals not to human authority, but to the Spirit of God; but when he gives them permission to marry he does not mention the Spirit of God, but allows prudential considerations to turn the balance, relaxing the strictness of his code in favor of individuals according to their several needs." Having thus brought forward proofs that second marriages are allowed by the apostle, we at once added the remarks which follow:(2) "As marriage is permitted to virgins by reason of the danger of fornication, and as what in itself is not desirable is thus made excusable, so by reason of the same danger widows are permitted to marry a second time. For it is better that a woman should know one man (though he should be a second husband or a third) than that she should know several. In other words, it is preferable that she should prostitute herself to one rather than to many." Calumny may do its worst. We have spoken here not of a first marriage, but of a second, of a third, or (if you like) of a fourth. But lest any one should apply my words (that it is better for a woman to prostitute herself to one man than to several) to a first marriage when my whole argument dealt with digamy and trigamy, I marked my own view of these practices with the words:(3) "'All things are lawful, but all things are not expedient.'(4) I do not condemn digamists nor yet trigamists, nor even, to put an extreme, case, octogamists. I will make a still greater concession: I am ready to receive even a whore-monger, if penitent. In every case where fairness is possible, fair consideration must be shown."
9. My calumniator should blush at his assertion that I condemn first marriages when he reads my words just now quoted: "I do not condemn digamists or trigamists, or even, to put an extreme case, octogamists." Not to condemn is one thing, to commend is another. I may concede a practice as allowable and yet not praise it as meritorious. But if I seem severe in saying, "In every case where fairness is possible, fair consideration must be shown," no one, I fancy, will judge me either cruel or stern who reads that the places prepared for virgins and for wedded persons are different from those prepared for trigamists, octogamists, and penitents. That Christ Himself, although in the flesh a virgin, was in the spirit a monogamist, having one wife, even the Church,(1) I have shown in the latter part of my argument.(2) And yet I am supposed to condemn marriage! I am said to condemn it, although I use such words as these:(3) "It is an undoubted fact that the levitical priests were descended from the stock of Aaron, Eleazar, and Phinehas; and, as all these were married men, we might well be confronted with them if, led away by the error of the Encratites, we were to contend that marriage is in itself deserving of condemnation." Here I blame Tatian, the chief of the Encratites, for his rejection of marriage, and yet I myself am said to condemn it! Once more, when I contrast virgins with widows, my own words show what my view is concerning wedlock, and set forth the threefold gradation which I propose of virgins, widows--whether in practice or in fact(4)--and wedded wives. "I do not deny"--these are my words(5)--" the blessedness of widows who continue such after their baptism, nor do I undervalue the merit of wives who live in chastity with their husbands; but, just as widows receive a greater reward from God than wives obedient to their husbands, they, too, must be content to see virgins preferred before themselves."
10. Again, when explaining the witness of the apostle to the Galatians, "By the works of the law shall no flesh be justified," I have spoken to the following effect: "Marriages also are works of the law. And for this reason there is a curse upon such as do not produce offspring. They are permitted, it is true, even under the Gospel; but it is one thing to concede an indulgence to what is a weakness and quite another to promise a reward to what is a virtue." See my express declaration that marriage is allowed in the Gospel, yet that those who are married cannot receive the rewards of chastity so long as they render their due one to another. If married men feel indignant at this statement, let them vent their anger not on me but on the Holy Scriptures; nay, more, upon all bishops, presbyters, and deacons, and the whole company of priests and levites, who know that they cannot offer sacrifices if they fulfil the obligations of marriage. Again, when I adduce evidence from the Apocalypse,(6) is it not clear what view I take concerning virgins, widows, and wives? "These are they who sing a new song(7) which no man can sing except he be a virgin. These are 'the first fruits unto God and unto the Lamb,'(1) and they are without spot. If virgins are the first fruits unto God, then widows and wives who live in continence must come after the first fruits--that is to say, in the second place and in the third." We place widows, then, and wives in the second place and in the third, and for this we are charged by the frenzy of a heretic with condemning marriage altogether.
11. Throughout the book I have made many remarks in a tone of great moderation on virginity, widowhood, and marriage. But for the sake of brevity, I will here adduce but one passage, and that of such a kind that no one, I think, will be found to gainsay it save some one who wishes to prove himself malicious or mad. In describing our Lord's visit to the marriage at Cana in Galilee,(2) after some other remarks I have added these:(3) "He who went but once to a marriage has taught us that a woman should marry but once; and this fact might tell against virginity if we failed to give marriage its due place--after virginity that is, and chaste widowhood. But, as it is only heretics who condemn marriage and tread under foot the ordinance of God, we listen with gladness to every word said by our Lord in praise of marriage. For the Church does not condemn marriage, but only subordinates it. It does not reject it altogether, but regulates it, knowing (as I have said above) that 'in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor and some to dishonor. If a man, therefore, purge himself ... he shall be a vessel unto honor meet ... and prepared unto every good work.'"(4) I listen with gladness, I say here, to every word said by the apostle in praise of marriage. Do I listen with gladness to the praise of marriage, and do I yet condemn marriage? The Church, I say, does not condemn wedlock, but subordinates it. Whether you like it or not, marriage is subordinated to virginity and widowhood. Even when marriage continues to fulfil its function, the Church does not condemn it, but only subordinates it; it does not reject it, but only regulates it. It is in your power, if you will, to mount the second step of chastity.(5) Why are you angry if, standing on the third and lowest step, you will not make haste to go up higher?
12. Since, then, I have so often reminded my reader of my views; and since I have picked my way like a prudent traveller over every inch of the road, stating repeatedly that, while I receive marriage as a thing in itself admissible, I yet prefer continence, widowhood, and virginity, the wise and generous reader ought to have judged what seemed hard sayings by my general drift, and not to have charged me with putting forward inconsistent opinions in one and the same book. For who is so dull or so inexperienced in writing as to praise and to condemn one and the same object, as to destroy what he has built up, and to build up what he has destroyed; and when he has vanquished his opponent, to turn his sword, last of all against himself? Were my detractors country bred or unacquainted with the arts of rhetoric or of logic, I should pardon their want of insight; nor should I censure them for accusing me if I saw that their ignorance was in fault and not their will. As it is men of intellect who have enjoyed a liberal education make it their object less to understand me than to wound me, and for such I have this short answer, that they should correct my faults and not merely censure me for them. The lists are open, I cry; your enemy has marshalled his forces, his position is plain, and (if I may quote Virgil(1))--
"The foeman calls you: meet him face to face."
Such men should answer their opponent. They ought to keep within the limits of debate, and not to wield the schoolmaster's rod. Their books should aim at showing in what my statements have fallen short of the truth, and in what they have exceeded it. For, although I will not listen to fault- finders, I will follow the advice of teachers. To direct the fighter how to fight when you yourself occupy a post of vantage on the wall is a kind of teaching that does not commend itself; and when you are yourself bathed in perfumes, it is unworthy to charge a bleeding soldier with cowardice. Nor in saying this do I lay myself open to a charge of boasting that while others have slept I only have entered the lists. My meaning simply is that men who have seen me wounded in this warfare may possibly be a little too cautious in their methods of fighting. I would not have you engage in an encounter in which you will have nothing to do but to protect yourself, your right hand remaining motionless while your left manages your shield. You must either strike or fall. I cannot account you a victor unless I see your opponent put to the sword.
13. You are, no doubt, men of vast acquirements; but we too have studied in the schools, and, like you, we have learned from the precepts of Aristotle--or, rather, from those which he has derived from Gorgias--that there are different ways of speaking; and we know, among other things, that he who writes for display uses one style, and he who writes to convince, another.(1) In the former case the debate is desultory; to confute the opposer, now this argument is adduced and now that. One argues as one pleases, saying one thing while one means another. To quote the proverb, "With one hand one offers bread, in the other one holds a stone."(2) In the latter case a certain frankness and openness of countenance are necessary. For it is one thing to start a problem and another to expound what is already proved. The first calls for a disputant, the second for a teacher. I stand in the thick of the fray, my life in constant danger: you who profess to teach me are a man of books. "Do not," you say, "attack unexpectedly or wound by a side-thrust. Strike straight at your opponent. You should be ashamed to resort to feints instead of force." As if it were not the perfection of fighting to menace one part and to strike another. Read, I beg of you, Demosthenes or Cicero, or (if you do not care for pleaders whose aim is to speak plausibly rather than truly) read Plato, Theophrastus, Xenophon, Aristotle, and the rest of those who draw their respective rills of wisdom from the Socratic fountain-head. Do they show any openness? Are they devoid of artifice? Is not every word they say filled with meaning? And does not this meaning always make for victory? Origen, Methodius, Eusebius, and Apollinaris(3) write at great length against Celsus and Porphyry.(4) Consider how subtle are the arguments, how insidious the engines with which they overthrow what the spirit of the devil has wrought. Sometimes, it is true, they are compelled to say not what they think but what is needful; and for this reason they employ against their opponents the assertions of the Gentiles themselves. I say nothing of the Latin authors, of Tertullian, Cyprian, Minutius, Victorinus, Lactantius, Hilary, lest I should appear not so much to be defending myself as to be assailing others. I will only mention the Apostle Paul, whose words seem to me, as often as I hear them, to be not words, but peals of thunder. Read his epistles, and especially those addressed to the Romans, to the Galatians, and to the Ephesians, in all of which he stands in the thick of the battle, and you will see how skilful and how careful he is in the proofs which he draws from the Old Testament, and how warily he cloaks the object which he has in view. His words seem simplicity itself: the expressions of a guileless and unsophisticated person--one who has no skill either to plan a dilemma or to avoid it. Still, whichever way you look, they are thunderbolts. His pleading halts, yet he carries every point which he takes up. He turns his back upon his foe only to overcome him; he simulates flight, but only that he may slay. He, then, if any one, ought to be calumniated; we should speak thus to him: "The proofs which yon have used against the Jews or against other heretics bear a different meaning in their own contexts to that which they bear in your epistles. We see passages taken captive by your pen and pressed into service to win you a victory which in the volumes from which they are taken have no controversial bearing at all." May he not reply to us in the words of the Saviour: "I have one mode of speech for those that are without and another for those that are within; the crowds hear my parables, but their interpretation is for my disciples alone"?(1) The Lord puts questions to the Pharisees, but does not elucidate them. To teach a disciple is one thing; to vanquish an opponent, another. "My mystery is for me," says the prophet; "my mystery is for me and for them that are mine."(2)
14. You are indignant with me because I have merely silenced Jovinian and not instructed him. You, do I say? Nay, rather, they who grieve to hear him anathematized, and who impeach their own pretended orthodoxy by eulogizing in another the heresy which they hold themselves. I should have asked him, forsooth, to surrender peaceably! I had no right to disregard his struggles and to drag him against his will into the bonds of truth! I might use such language had the desire of victory induced me to say anything counter to the rule laid down in Scripture, and had I taken the line--so often adopted by strong men in controversy--of justifying the means by the result. As it is, however, I have been an exponent of the apostle rather than a dogmatist on my own account; and my function has been simply that of a commentator. Anything, therefore, which seems a hard saying should be imputed to the writer expounded by me rather than to me the expounder; unless, indeed, he spoke otherwise than he is represented to have done, and I have by an unfair interpretation wrested the plain meaning of his words. If any one charges me with this disingenuousness let him prove his charge from the Scriptures themselves.
I have said in my book,(1) "If 'it is good for a man not to touch a woman,' then it is bad for him to touch one, for bad, and bad only, is the opposite of good. But, if though bad it is made venial, then it is allowed to prevent something which would be worse than bad," and so on down to the commencement of the next chapter. The above is my comment upon the apostle's words: "It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband."(2) In what way does my meaning differ from that intended by the apostle? Except that where he speaks decidedly I do so with hesitation. He defines a dogma, I hazard an inquiry. He openly says: "It is good for a man not to touch a woman." I timidly ask if it is good for a man not to touch one. If I thus waver, I cannot be said to speak positively. He says: "It is good not to touch." I add what is a possible antithesis to "good." And immediately afterwards I speak thus:(3) "Notice the apostle's carefulness. He does not say: 'It is good for a man not to have a wife,' but, 'It is good for a man not to touch a woman'; as if there is danger in the very touching of one- -danger which he who touches cannot escape." You see, therefore, that I am not expounding the law as to husbands and wives, but simply discussing the general question of sexual intercourse--how in comparison with chastity and virginity, the life of angels, "It is good for a man not to touch a woman."
"Vanity of vanities," says the Preacher, "all is vanity."(4) But if all created things are good,(5) as being the handiwork of a good Creator, how comes it that all things are vanity? If the earth is vanity, are the heavens vanity too?--and the angels, the thrones, the dominations, the powers, and the rest of the virtues?(6) No; if things which are good in themselves as being the handiwork of a good Creator are called vanity, it is because they are compared with things which are better still. For example, compared with a lamp, a lantern is good for nothing; compared with a star, a lamp does not shine at all; the brightest star pales before the moon; put the moon beside the sun, and it no longer looks bright; compare the sun with Christ, and it is darkness. "I am that I am," God says;(1) and if you compare all created things with Him they have no existence. "Give not thy sceptre," says Esther, "unto them that be nothing"(2)--that is to say, to idols and demons. And certainly they were idols and demons to whom she prayed that she and hers might not be given over. In Job also we read how Bildad says of the wicked man: "His confidence shall be rooted out of his tabernacle, and destruction as a king shall trample upon him. The companions also of him who is not shall abide in his tabernacle."(3) This evidently relates to the devil, who must be in existence, otherwise he could not be said to have companions. Still, because he is lost to God, he is said not to be.
Now it was in a similar sense that I declared it to be a bad thing to touch a woman--I did not say a wife--because it is a good thing not to touch one. And I added:(4) "I call virginity fine corn, wedlock barley, and fornication cow-dung." Surely both corn and barley are creatures of God. But of the two multitudes miraculously supplied in the Gospel the larger was fed upon barley loaves, and the smaller on corn bread.(5) "Thou, Lord," says the psalmist, "shalt save both man and beast."(6) I have myself said the same thing in other words, when I have spoken of virginity as gold and of wedlock as silver.(7) Again, in discussing(8) the one hundred and forty- four thousand sealed virgins who were not defiled with women,(9) I have tried to show that all who have not remained virgins are reckoned as defiled when compared with the perfect chastity of the angels and of our Lord Jesus Christ. But if any one thinks it hard or reprehensible that I have placed the same interval between virginity and wedlock as there is between fine corn and barley, let him read the book of the holy Ambrose "On Widows," and he will find, among other statements concerning virginity and marriage, the following:(10) "The apostle has not expressed his preference for marriage so unreservedly as to quench in men the aspiration after virginity; he commences with a recommendation of continence, and it is only subsequently that he stoops to mention the remedies for its opposite. And although to the strong he has pointed out the prize of their high calling,(1) yet he suffers none to faint by the way;(2) whilst he applauds those who lead the van, he does, not despise those who bring up the rear. For he had himself learned that the Lord Jesus gave to some barley bread, lest they should faint by the way, but offered to others His own body, that they should strive to attain His kingdom;"(3) and immediately afterwards: "The nuptial tie, then, is not to be avoided as a crime, but to be refused as a hard burden. For the law binds the wife to bring forth children in labor and in sorrow. Her desire is to be to her husband that he should rule over her.(4) It is not the widow, then, but the bride, who is handed over to labor and sorrow in childbearing. It is not the virgin, but the married woman, who is subjected to the sway of a husband." And in another place, "Ye are bought," says the apostle, "with a price;(5) be not therefore the servants of men."(6) You see how clearly he defines the servitude which attends the married state. And a little farther on: "If, then, even a good marriage is servitude, what must a bad one be, in which husband and wife cannot sanctify, but only mutually destroy each other?" What I have said about virginity and marriage diffusely, Ambrose has stated tersely and pointedly, compressing much meaning into a few words. Virginity is described by him as a means of recommending continence, marriage as a remedy for incontinence. And when he descends from broad principles to particular details, he significantly holds out to virgins the prize of the high calling, yet comforts the married, that they may not faint by the way. While eulogizing the one class, he does not despise the other. Marriage he compares to the barley bread set before the multitude, virginity to the body of Christ given to the disciples. There is much less difference, it seems to me, between barley and fine corn than between barley and the body of Christ. Finally, he speaks of marriage as a hard burden, to be avoided if possible, and as a badge of the most unmistakable servitude. He makes, also, many other statements, which he has followed up at length in his three books "On Virgins."
15. From all which considerations it is clear that I have said nothing at all new concerning virginity and marriage, but have followed in all respects the judgment of older writers--of Ambrose, that is to say, and others who have discussed the doctrines of the Church. "And I would sooner follow them in their faults than copy the dull pedantry of the writers of to-day."(1) Let married men, if they please, swell with rage because I have said,(2) "I ask you, what kind of good thing is that which forbids a man to pray, and which prevents him from receiving the body of Christ?" When I do my duty as a husband, I cannot fulfil the requirements of continence. The same apostle, in another place, commands us to pray always.(3) "But if we are always to pray we must never yield to the claims of wedlock for, as often as I render her due to my wife, I incapacitate myself for prayer." When I spoke thus it is clear that I relied on the words of the apostle: "Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to ... prayer."(4) The Apostle Paul tells us that when we have intercourse with our wives we cannot pray. If, then, sexual intercourse prevents what is less important--that is, prayer--how much more does it prevent what is more important--that is, the reception of the body of Christ? Peter, too, exhorts us to continence, that our "prayers be not hindered."(5) How, I should like to know, have I sinned in all this? What have I done? How have I been in fault? If the waters of a stream are thick and muddy, it is not the river-bed which is to blame, but the source. Am I attacked because I have ventured to add to the words of the apostle these words of my own: "What kind of good thing is that which prevents a man from receiving the body of Christ?" If so, I will make answer briefly thus: Which is the more important, to pray or to receive Christ's body? Surely to receive Christ's body. If, then, sexual intercourse hinders the less important thing, much more does it hinder that which is the more important.
I have said in the same treatise(6) that David and they that were with him could not have lawfully eaten the shew-bread had they not made answer that for three days they had not been defiled with women(1)--not, of course, with harlots, intercourse with whom was forbidden by the law, but with their own wives, to whom they were lawfully united. Moreover, when the people were about to receive the law on Mount Sinai they were commanded to keep away from their wives for three days.(2) I know that at Rome it is customary for the faithful always to receive the body of Christ, a custom which I neither censure nor indorse. "Let every man be fully persuaded in his own mind."(3) But I appeal to the consciences of those persons who after indulging in sexual intercourse on the same day receive the communion--having first, as Persius puts it, "washed off the night in a flowing stream,"(4) and I ask such why they do not presume to approach the martyrs or to enter the churches.(5) Is Christ of one mind abroad and of another at home? What is unlawful in church cannot be lawful at home. Nothing is hidden from God. "The night shineth as the day" before Him.(6) Let each man examine himself, and so let him approach the body of Christ.(7) Not, of course, that the deferring of communion for one day or for two makes a Christian any the holier or that what I have not deserved to-day I shall deserve to-morrow or the day after. But if I grieve that I have not shared in Christ's body it does help me to avoid for a little while my wife's embraces, and to prefer to wedded love the love of Christ. A hard discipline, you will say, and one not to be borne. What man of the world could bear it? He that can bear it, I reply, let him bear it;(8) he that cannot must look to himself. it is my business to say, not what each man can do or will do, but what the Scriptures inculcate.
16. Again, objection has been taken to my comments on the apostle in the following passage:(9) "But lest any should suppose from the context of the words before quoted (namely, 'that ye may give yourselves ... to prayer and come together again') that the apostle desires this consummation, and does not merely concede it to obviate a worse downfall, he immediately adds, 'that Satan tempt you not for your incontinency.'(1) 'And come together again.' What a noble indulgence the words convey! One which he blushes to speak of in plainer words, which he prefers only to Satan's temptation, and which has its root in incontinence. Do we labor to expound this as a dark saying when the writer has himself explained his meaning? "I speak this,' he says, 'by way of permission, and not as a command.'(2) Do we still hesitate to speak of wedlock as a thing permitted instead of as a thing enjoined? or are we afraid that such permission will exclude second or third marriages or some other case?" What have I said here which the apostle has not said? The phrase, I suppose, "which he blushes to speak of in plainer words." I imagine that when he says "come together," and does not mention for what, he takes a modest way of indicating what he does not like to name openly--that is, sexual intercourse. Or is the objection to the words which follow--"which he prefers only to Satan's temptation, and which has its root in incontinence"? Are they not the very words of the apostle, only differently arranged--"that Satan tempt you not for your incontinency"? Or do people cavil because I said, "Do we still hesitate to speak of wedlock as a thing permitted instead of as a thing enjoined?" If this seems a hard saying, it should be ascribed to the apostle, who says, "But I speak this by way of permission, and not as a command," and not to me, who, except that I have rearranged their order, have changed neither the words nor their meaning.
17. The shortness of a letter compels me to hasten on. I pass, accordingly, to the points which remain. "I say," remarks the apostle, "to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry; for it is better to marry than to burn."(3) This section I have interpreted thus:(4) "When he has granted to those who are married the use of wedlock, and has made clear his own wishes and concessions, he passes on to those who are unmarried or widows, and sets before them his own example. He calls them happy if they abide even as he,(5) but he goes on, 'if they cannot contain, let them marry.' He thus repeats his former language, 'but only to avoid fornication,' and 'that Satan tempt you not for your incontinence.' And when he says, 'If they cannot contain, let them marry,' he gives as a reason for his words that 'it is better to marry than to burn.' It is only good to marry, because it is bad to burn. But take away the fire of lust, and he will not say 'it is better to marry.' For a thing is said to be better in antithesis to something which is worse, and not simply in contrast with what is admittedly good. It is as though he said, 'It is better to have one eye than none."' Shortly afterwards, apostrophizing the apostle, I spoke thus:' "If marriage is good in itself, do not compare it with a conflagration, but simply say, 'It is good to marry.' I must suspect the goodness of a thing which only becomes a lesser evil in the presence of a greater one. I, for my part, would have it not a lighter evil but a downright good." The apostle wishes unmarried women and widows to abstain from sexual intercourse, incites them to follow his own example, and calls them happy if they abide even as he. But if they cannot contain, and are tempted to quench the fire of lust by fornication rather than by continence, it is better, he tells them, to marry than to burn. Upon which precept I have made this comment: "It is good to marry, simply because it is bad to burn," not putting forward a view of my own, but only explaining the apostle's precept, "It is better to marry than to burn;" that is, it is better to take a husband than to commit fornication. If, then, you teach that burning or fornication is good, the good will still be surpassed by what is still better.(2) But if marriage is only a degree better than the evil to which it is preferred, it cannot be of that unblemished perfection and blessedness which suggest a comparison with the life of angels. Suppose I say, "It is better to be a virgin than a married woman;" in this case I have preferred to what is good what is still better. But suppose I go a step further and say, "It is better to marry than to commit fornication;" in that case I have preferred, not a better thing to a good thing, but a good thing to a bad one. There is a wide difference between the two cases; for, while virginity is related to marriage as better is to good, marriage is related to fornication as good is to bad. How, I should like to know, have I sinned in this explanation? My fixed purpose was not to bend the Scriptures to my own wishes, but simply to say what I took to be their meaning. A commentator has no business to dilate on his own views; his duty is to make plain the meaning of the author whom he professes to interpret. For, if he contradicts the writer whom he is trying to expound, he will prove to be his opponent rather than his interpreter. When I am freely expressing my own opinion, and not commenting upon the Scriptures, then any one that pleases may charge me with having spoken hardly of marriage. But if he can find no ground for such a charge, he should attribute such passages in my commentaries as appear severe or harsh to the author commented on, and not to me, who am only his interpreter.
18. Another charge brought against me is simply intolerable! It is urged that in explaining the apostle's words concerning husbands and wives, "Such shall have trouble in the flesh," I have said:(1) "We in our ignorance had supposed that in the flesh at least wedlock would have rejoicing. But if married persons are to have trouble in the flesh, the only thing in which they seemed likely to have pleasure, what motive will be left to make women marry? for, besides having trouble in spirit and soul, they will also have it even in the flesh."(2) Do I condemn marriage if I enumerate its troubles, such as the crying of infants, the death of children the chance of abortion, domestic losses, and so forth? Whilst Damasus of holy memory was still living, I wrote a book against Helvidius "On the Perpetual Virginity of the Blessed Mary," in which, duly to extol the bliss of virginity, I was forced to say much of the troubles of marriage. Did that excellent man--versed in Scripture as he was, and a virgin doctor of the virgin Church--find anything to censure in my discourse? Moreover, in the treatise which I addressed to Eustochium(3) I used much harsher language regarding marriage, and yet no one was offended at it. Nay, every lover of chastity strained his ears to catch my eulogy of continence. Read Tertullian, read Cyprian, read Ambrose, and either accuse me with them or acquit me with them. My critics resemble the characters of Plautus. Their only wit lies in detraction; and they try to make themselves out men of learning by assailing all parties in turn. Thus they bestow their censure impartially upon myself and upon my opponent, and maintain that we are both beaten, although one or other of us must have succeeded.
Moreover, when in discussing digamy and trigamy I have said,(1) "It is better for a woman to know one man, even though he be a second husband or a third, than several; it is more tolerable for her to prostitute herself to one man than to many," have I not immediately subjoined my reason for so saying? "The Samaritan woman in the Gospel, when she declares that her present husband is her sixth, is rebuked by the Lord on the ground that he is not her husband."(2) For my own part, I now once more freely proclaim that digamy is not condemned in the Church--no, nor yet trigamy--and that a woman may marry a fifth husband, or a sixth, or a greater number still just as lawfully as she may marry a second; but that, while such marriages are not condemned, neither are they commended. They are meant as alleviations of an unhappy lot, and in no way redound to the glory of continence. I have spoken to the same effect elsewhere.(3) "When a woman marries more than once--whether she does so twice or three times matters little--she ceases to be a monogamist. 'All things are lawful ... but all things are not expedient.'(4) I do not condemn digamists or trigamists, or even, to put an impossible case, octogamists. Let a woman have an eighth husband if she must; only let her cease to prostitute herself."
19. I will come now to the passage in which I am accused of saying that--at least according to the true Hebrew text--the words "God saw that it was good"(5) are not inserted after the second day of the creation, as they are after the first, third, and remaining ones, and of adding immediately the following comment:(6) "We are meant to understand that there is something not good in the number two, separating us as it does from unity, and prefiguring the marriage-tie. Just as in the account of Noah's ark all the animals that enter by twos are unclean, but those of which an uneven number is taken are clean."(7) In this statement a passing objection is made to what I have said concerning the second day, whether on the ground that the words mentioned really occur in the passage, although I say that they do not occur, or because, assuming them to occur, I have understood them in a sense different from that which the context evidently requires. As regards the non-occurrence of the words in question (viz., "God saw that it was good"), let them take not my evidence, but that of all the Jewish and other translators--Aquila(1) namely, Symmachus,(2) and Theodotion.(3) But if the words, although occurring in the account of the other days, do not occur in the account of this, either let them give a more plausible reason than I have done for their non- occurrence, or, failing such, let them, whether they like it or not, accept the suggestion which I have made. Furthermore, if in Noah's ark all the animals that enter by twos are unclean, whilst those of which an uneven number is taken are clean, and if there is no dispute about the accuracy of the text, let them explain if they can why it is so written. But if they cannot explain it, then, whether they will or not, they must embrace my explanation of the matter. Either produce better fare and ask me to be your guest, or else rest content with the meal that I offer you, however poor it may be.(4)
I must now mention the ecclesiastical writers who have dealt with this question of the odd number. They are, among the Greeks, Clement, Hippolytus, Origen, Dionysius, Eusebius, Didymus; and, among ourselves, Tertullian, Cyprian, Victorinus, Lactantius, Hilary. What Cyprian said to Fortunatus about the number seven is clear from the letter which he sent to him.(5) Or perhaps I ought to bring forward the reasonings of Pythagoras, Archytas of Tarentum, and Publius Scipio in (Cicero's) sixth book "Concerning the Common Weal." If my detractors will not listen to any of these I will make the grammar schools shout in their ears the words of Virgil:
Uneven numbers are the joy of God.(6)
20. To say, as I have done, that virginity is cleaner than wedlock, that the even numbers must give way to the odd, that the types of the Old Testament establish the truth of the Gospel: this, it appears, is a great sin subversive of the churches and intolerable to the world. The remaining points which are censured in my treatise are, I take it, of less importance, or else resolve themselves into this. I have, therefore, refrained from answering them, both that I may not exceed the limit at my disposal, and that I may not seem to distrust your intelligence, knowing as I do that you are ready to be my champion even before I ask you. With my last breath, then, I protest that neither now nor at any former time have I condemned marriage. I have merely answered an opponent without any fear that they of my own party would lay snares for me. I extol virginity to the skies, not because I myself possess it, but because, not possessing it, I admire it all the more. Surely it is a modest and ingenuous confession to praise in others that which you lack yourself. The weight of my body keeps me fixed to the ground, but do I fail to admire the flying birds or to praise the dove because, in the words of Virgil,(1) it
"Glides on its liquid path with motionless swift wings?"
Let no man deceive himself, let no man, giving ear to the voice of flattery, rush upon ruin. The first virginity man derives from his birth, the second from his second birth.(2) The words are not mine; it is an old saying, "No man can serve two masters;"(3) that is, the flesh and the spirit. For "the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other," so that we cannot do the things that we would.(4) When, then, anything in my little work seems to you harsh, have regard not to my words, but to the Scripture, whence they are taken.
21. Christ Himself is a virgin;(5) and His mother is also a virgin; yea, though she is His mother, she is a virgin still. For Jesus has entered in through the closed doors,(6) and in His sepulchre--a new one hewn out of the hardest rock--no man is laid either before Him or after Him.(7) Mary is "a garden enclosed ... a fountain sealed,"(8) and from that fountain flows, according to Joel,(9) the river which waters the torrent bed either" of cords or of thorns;(11) the cords being those of the sins by which we were beforetime bound,(12) the thorns those which choked the seed the goodman of the house had sown.(13) She is the east gate, spoken of by the prophet Ezekiel,(14) always shut and always shining, and either concealing or revealing the Holy of Holies; and through her "the Sun of Righteousness,"(15) our "high priest after the order of Melchizedek,"(16) goes in and out. Let my critics explain to me how Jesus can have entered in through closed doors when He allowed His hands and His side to be handled, and showed that He had bones and flesh," thus proving that His was a true body and no mere phantom of one, and I will explain how the holy Mary can be at once a mother and a virgin. A mother before she was wedded, she remained a virgin after bearing her son. Therefore, as I was going to say, the virgin Christ and the virgin Mary have dedicated in themselves the first fruits of virginity for both sexes.(1) The apostles have either been virgins or, though married, have lived celibate lives. Those persons who are chosen to be bishops, priests, and deacons are either virgins or widowers; or at least when once they have received the priesthood, are vowed to perpetual chastity. Why do we delude ourselves and feel vexed if while we are continually straining after sexual indulgence, we find the palm of chastity denied to us? We wish to fare sumptuously, and to enjoy the embraces of our wives, yet at the same time we desire to reign with Christ among virgins and widows. Shall there be but one reward, then, for hunger and for excess, for filth and for finery, for sackcloth and for silk? Lazarus,(2) in his lifetime, received evil things, and the rich man, clothed in purple, fat and sleek, while he lived enjoyed the good things of the flesh but, now that they are dead, they occupy different positions. Misery has given place to satisfaction, and satisfaction to misery. And it rests with us whether we will follow Lazarus or the rich man.
LETTER XLIX: TO PAMMACHIUS.
Jerome encloses the preceding letter, thanks Pammachius for his efforts to suppress his treatise "against Jovinian," but declares these to be useless, and exhorts him, if he still has any hesitation in his mind, to turn to the Scriptures and the commentaries made upon them by Origen and others. Written at the same time as the preceding letter.
1. Christian modesty sometimes requires us to be silent even to our friends, and to nurse our humility in peace, where the renewal of an old friendship would expose us l to the charge of self-seeking. Thus, when you have kept silence I have kept silence too, and have not cared to remonstrate with you, lest I should be thought more anxious to conciliate a person of influence than to cultivate a friend. But, now that it has become a duty to reply to your letter, I will endeavor always to be beforehand with you, and not so much to answer your queries as to write independently of them. Thus, if I have shown my modesty hitherto by silence, I will henceforth show it still more by coming forward to speak.
2. I quite recognize the kindness and forethought which have induced you to withdraw from circulation some copies of my work against Jovinian. Your diligence, however, has been of no avail, for several people coming from the city have repeatedly read aloud to me passages which they have come across in Rome. In this province, also, the books have already been circulated; and, as you have read yourself in Horace, "Words once uttered cannot be recalled."(1) I am not so fortunate as are most of the writers of the day--able, that is, to correct my trifles whenever I like. When once I have written anything, either my admirers or my ill-wishers--from different motives, but with equal zeal--sow my work broadcast among the public; and their language, whether it is that of eulogy or of criticism, is apt to run to excess.(2) They are guided not by the merits of the piece, but by their own angry feelings. Accordingly, I have done what I could. I have dedicated to you a defence of the work in question, feeling sure that when you have read it you will yourself satisfy the doubts of others on my behalf; or else, if you too turn up your nose at the task, you will have to explain in some new manner that section of the apostle(3) in which he discusses virginity and marriage.
3. I do not speak thus that I may provoke you to write on the subject yourself-- although I know your zeal in the study of the sacred writings to be greater than my own--but that you may compel my tormentors to do so. They are educated; in their own eyes no mean scholars; competent not merely to censure but to instruct me. If they write on the subject, my view will be the sooner neglected when it is compared with theirs. Read, I pray you, and diligently consider the words of the apostle, and you will then see that--with a view to avoid misrepresentation--I have been much more gentle towards married persons than he was disposed to be. Origen, Dionysius, Pierius, Eusebius of Caesarea, Didymus, Apollinaris, have used great latitude in the interpretation of this epistle.(4) When Pierius, sifting and expounding the apostle's meaning, comes to the words, "I would that all men were even as I myself,"(5) he makes this comment upon them: "In saying this Paul plainly preaches abstinence from marriage." Is the fault here mine, or am I responsible for harshness? Compared with this sentence of Pierius,(1) all that I have ever written is mild indeed. Consult the commentaries of the above-named writers and take advantage of the Church libraries; you will then more speedily finish as you would wish the enterprise which you have so happily begun.(2)
4. I hear that the hopes of the entire city are centred in you, and that bishop(3) and people are, agreed in wishing for your exaltation. To be a bishop (4 is much, to deserve to be one is more.
If you read the books of the sixteen prophets(5) which I have rendered into Latin from the Hebrew; and if, when you have done so, you express satisfaction with my labors, the news will encourage me to take out of my desk some other works now shut up in it. I have lately translated Job into our mother tongue: you will be able to borrow a copy of it from your cousin, the saintly Marcella. Read it both in Greek and in Latin, and compare the old version with my rendering. You will then clearly see that the difference between them is that between truth and falsehood. Some of my commentaries upon the twelve prophets I have sent to the reverend father Domnio, also the four books of Kings--that is, the two called Samuel and the two called Malachim.(6) If you care to read these you will learn for yourself how difficult it is to understand the Holy Scriptures, and particularly the prophets; and how through the fault of the translators passages which for the Jews flow clearly on for us abound with mistakes. Once more, you must not in my small writings look for any such eloquence as that which for Christ's sake you disregard in Cicero. A version made for the use of the Church, even though it may possess a literary charm, ought to disguise and avoid it as far as possible; in order that it may not speak to the idle schools and few disciples of the philosophers, but may address itself rather to the entire human race.
LETTER L: TO DOMNIO.
Domnio, a Roman (called in Letter XLV. "the Lot of our time"), had written to Jerome to tell him that an ignorant monk had been traducing his books "against Jovinian." Jerome, in reply, sharply rebukes the folly of his critic and comments on the want of straightforwardness in his conduct. He concludes the letter with an emphatic restatement of his original position. Written in 394 A.D.
1. Your letter is full at once of affection and of complaining. The affection is your own, which prompts you unceasingly to warn me of impending danger, and which makes you on my behalf
:Of safest things distrustful and afraid."(1)
The complaining is of those who have no love for me, and seek an occasion against me in my sins. They speak against their brother, they slander their own mother's son.(2) You write to me of these--nay, of one in particular--a lounger who is to be seen in the streets, at crossings, and in public places; a monk who is a noisy news-monger, clever only in detraction, and eager, in spite of the beam in his own eye, to remove the mote in his neighbor's.(3) And you tell me that he preaches publicly against me, gnawing, rending, and tearing asunder with his fangs the books that I have written against Jovinian. You inform me, moreover, that this home-grown dialectician, this mainstay of the Plautine company, has read neither the "Categories" of Aristotle nor his treatise "On Interpretation," nor his "Analytics," nor yet the "Topics" of Cicero, but that, moving as he does only in uneducated circles, and frequenting no society but that of weak women, he ventures to construct illogical syllogisms and to unravel by subtle arguments what he is pleased to call my sophisms. How foolish I have been to suppose that without philosophy there can be no knowledge of these subjects; and to account it a more important part of composition to erase than to write! In vain have I perused the commentaries of Alexander; to no purpose has a skilled teacher used the "Introduction" of Porphyry to instruct me in logic; and--to make light of human learning--I have gained nothing at all by having Gregory of Nazianzum and Didymus as my catechists in the Holy Scriptures. My acquisition of Hebrew has been wasted labor; and so also has been the daily study which from my youth I have bestowed upon the Law and the Prophets, the Gospels and the Apostles.
2. Here we have a man who has reached perfection without a teacher, so as to be a vehicle of the spirit and a self-taught genius. He surpasses Cicero in eloquence, Aristotle in argument, Plato in discretion, Aristarchus in learning, Didymus, that man of brass, in the number of his books; and not only Didymus, but all the writers of his time in his knowledge of the Scriptures. It is reported that you have only to give him a theme and he is always ready--like Carneades(1)--to argue on this side or on that, for justice or against it. The world escaped a great danger, and civil actions and suits concerning succession were saved from a yawning gulf on the day when, despising the bar, he transferred himself to the Church. For, had he been unwilling, who could ever have been proved innocent? And, if he once began to reckon the points of the case upon his fingers, and to spread his syllogistic nets, what criminal would his pleading have failed to save? Had he but stamped his foot, or fixed his eyes, or knitted his brow, or moved his hand, or twirled his beard, he would at once have thrown dust in the eyes of the jury. No wonder that such a complete Latinist and so profound a master of eloquence overcomes poor me, who--as I have been some time(2) away (from Rome), and without opportunities for speaking Latin--am half a Greek if not altogether a barbarian. No wonder, I say, that he overcomes me when his eloquence has crushed Jovinian in person. Good Jesus! what! even Jovinian that great and clever man! So clever, indeed, that no one can understand his writings, and that when he sings it is only for himself--and for the muses!
3. Pray, my dear father, warn this man not to hold language contrary to his profession, and not to undo with his words the chastity which he professes by his garb. Whether he elects to be a virgin or a married celibate--and the choice must rest with himself--he must not compare wives with virgins, for that would be to have striven in vain against Jovinian's eloquence. He likes, I am told, to visit the cells of widows and virgins, and to lecture them with his brows knit on sacred literature. What is it that he teaches these poor women in the privacy of their own chambers? Is it to feel assured that virgins are no better than wives? Is it to make the most of the flower of their age, to eat and drink, to frequent the baths, to live in luxury, and not to disdain the use of perfumes? Or does he preach to them chastity, fasting, and neglect of their persons? No doubt the precepts that he inculcates are full of virtue. But if so, let him admit publicly what he says privately. Or, if his private teaching is the same as his public, he should keep aloof altogether from the society of girls. He is a young man--a monk, and in his own eyes an eloquent one (do not pearls fall from his lips, and are not his elegant phrases sprinkled with comic salt and humor?)--I am surprised, therefore, that he can without a blush frequent noblemen's houses, pay constant visits to married ladies, make our religion a subject of contention, distort the faith of Christ by misapplying words, and--in addition to all this--detract from one who is his brother in the Lord. He may, however, have supposed me to be in error (for "in many things we offend all," and" if any man offend not in word he is a perfect man"(1)). In that case he should have written to convict me or to question me, the course taken by Pammachius, a man of high attainments and position. To this latter I defended myself as best I could, and in a lengthy letter explained the exact sense of my words. He might at least have copied the diffidence which led you to extract and arrange such passages as seemed to give offence; asking me for corrections or explanations, and not supposing me so mad that in one and the same book I should write for marriage and against it.
4. Let him spare himself, let him spare me, let him spare the Christian name. Let him realize his position as a monk, not by talking and arguing, but by holding his peace and sitting still. Let him read the words of Jeremiah: "It is good for a man that he bear the yoke in his youth. He sitteth alone and keepeth silence, because he hath borne it upon him."(2) Or if he has really the right to apply the censor's rod to all writers, and fancies himself a man of learning because he alone understands Jovinian (you know the proverb: Balbus best knows what Balbus means); yet, as Atilius(3) reminds us, "we are not all writers." Jovinian himself--an unlettered man of letters if ever there was one-- will with most justice proclaim the fact to him. "That the bishops condemn me," he says, "is not reason but treason. I want no answers from nobodies, who, while they have authority to put me down, have not the wit to teach me. Let one write against me who has a tongue that I can understand, and whom to vanquish will be to vanquish all.
"'I know full well: believe me, I have felt The hero's force when rising o'er his shield He hurls his whizzing spear.'(1)
He is strong in argument, intricate and tenacious, one to fight with his head down. Often has he cried out against me in the streets from late one night till early the next. He is a well-built man, and his thews are those of an athlete. Secretly I believe him to be a follower of my teaching. He never blushes or stops to weigh his words: his only aim is to speak as loud as possible. So famous is he for his eloquence that his sayings are held up as models to our curly-headed youngsters.(2) How often, when I have met him at meetings, has he aroused my wrath and put me into a passion! How often has he spat upon me, and then departed spat upon! But these are vulgar methods, and any of my followers can use them. I appeal to books, to those memorials which must be handed down to posterity. Let us speak by our writings, that the silent reader may judge between us; and that, as I have a flock of disciples, he may have one also-- flatterers and parasites worthy of the Gnatho and Phormio(8) who is their master."
5. It is no difficult matter, my dear Domnio, to chatter at street corners or in apothecaries' shops and to pass judgment on the world. "So- and-so has made a good speech, so-and-so a bad one; this man knows the Scriptures, that one is crazy; this man talks glibly, that never says a word at all." But who considers him worthy thus to judge every one? To make an outcry against a man in every street, and to heap, not definite charges, but vague imputations, on his head, is nothing. Any buffoon or litigiously disposed person can do as much. Let him put forth his hand, put pen to paper, and bestir himself; let him write books and prove in them all he can. Let him give me a chance of replying to his eloquence. I can return bite for bite, if I like; when hurt myself, I can fix my teeth in my opponent. I too have had a liberal education. As Juvenal says, "I also have often withdrawn my hand from the ferule."(4) Of me, too, it may be said in the words of Horace, "Flee from him; he has hay on his horn."(5) But I prefer to be a disciple of Him who says, "I gave my back to the smiters ... I hid not my face from shame and spitting."(6) When He was reviled He reviled not again. After the buffeting, the cross, the scourge, the blasphemies, at the very last He prayed for His crucifiers, saying, "Father, forgive them, for they know not what they do."(1) I, too, pardon the error of a brother. He has been deceived, I feel sure, by the art of the devil. Among the women he was held clever and eloquent; but, when my poor writings reached Rome, dreading me as a rival, he tried to rob me of my laurels. No man on earth, he resolved, should please his eloquent self, unless such as commanded respect rather than sought it, and showed themselves men to be feared more than favored. A man of consummate address, he desired, like an old soldier, with one stroke of the sword to strike down both his enemies,(2) and to make clear to every one that, whatever view he might take, Scripture was always with him. Well, he must condescend to send me his account of the matter, and to correct my indiscreet language, not by censure but by instruction. If he tries to do this, he will find that what seems forcible on a lounge is not equally forcible in court; and that it is one thing to discuss the doctrines of the divine law amid the spindles and work-baskets of girls and another to argue concerning them among men of education. As it is, without hesitation or shame, he raises again and again the noisy shout, "Jerome condemns marriage," and, whilst he constantly moves among women with child, crying infants, and marriage-beds, he suppresses the words of the apostle just to cover me-- poor me--with odium. However, when he comes by and by to write books and to grapple with me at close quarters, then he will feel it, then he will stick fast; Epicurus and Aristippus(3) will not be near him then; the swineherds(4) will not come to his aid; the prolific sow(6) will not so much as grunt. For I also may say, with Turnus:
Father, I too can launch a forceful spear, And when I strike blood follows from the wound.(6)
But if he refuses to write, and fancies that abuse is as effective as criticism, then, in spite of all the lands and seas and peoples which lie between us, he must hear at least the echo of my cry, "I do not condemn marriage," "I do not condemn wedlock." Indeed-- and this I say to make my meaning quite clear to him--I should like every one to take a wife who, because they get frightened in the night, cannot manage to sleep alone.(7)
LETTER LI: FROM EPIPHANIUS, BISHOP OF SALAMIS, IN CYPRUS, TO JOHN, BISHOP OF JERUSALEM.
A coolness had arisen between these two bishops in connection with the Origenistic controversy, which at this time was at its height. Epiphanius had openly charged John with being an Origenist, and had also uncanonically conferred priests' orders on Jerome's brother Paulinian, in order that the monastery at Bethlehem might henceforth be entirely independent of John. Naturally, John resented this conduct and showed his resentment. The present letter is a kind of half-apology made by Epiphanius for what he had done, and like all such, it only seems to have made matters worse. The controversy is fully detailed in the treatise "Against John of Jerusalem" in this volume, esp. 11-14.
An interesting paragraph (# 9) narrates how Epiphanius destroyed at Anablatha a church-curtain on which was depicted "a likeness of Christ or of some saint"--an early instance of the iconoclastic spirit.
Originally written in Greek, the letter was (by the writer's request) rendered into Latin by Jerome. Its date is 394 A.D.
To the lord bishop and dearly beloved brother, John, Epiphanius sends greeting.
1. It surely becomes us, dearly beloved, not to abuse our rank as clergy, so as to make it an occasion of pride, but by diligently keeping and observing God's commandments, to be in reality what in name we profess to be. For, if the Holy Scriptures say, "Their lots shall not profit them,"(1) what pride in our clerical position(2) will be able to avail us who sin not only in thought and feeling, but in speech? I have heard, of course, that you are incensed against me, that you are angry, and that you threaten to write about me--not merely to particular places and provinces, but to the uttermost ends of the earth. Where is that fear of God which should make us tremble with the trembling spoken of by the Lord--"Whosoever is angry with his brother without a cause shall be in danger of the judgment"?(3) Not that I greatly care for your writing what you please. For Isaiah tells us(4) of letters written on papyrus and cast upon the waters - - missives soon carried away by time and tide. I have done you no harm, I have inflicted no injury upon you, I have extorted nothing from you by violence. My action concerned a monastery whose inmates were foreigners in no way subject to your provincial jurisdiction. Moreover their regard for my insignificance and for the letters which I frequently addressed to them had commenced to produce a feeling of dislike to communion with you. Feeling, therefore, that too great strictness or scrupulosity on my part might have the effect of alienating them from the Church with its ancient faith, I ordained one of the brothers deacon, and after he had ministered as such, admitted him to the priesthood. You should, I think, have been grateful to me for this, knowing, as you surely must, that it is the fear of God which has compelled me to act in this way, and particularly when you recollect that God's priesthood is everywhere the same, and that I have simply made provision for the wants of the Church. For, although each individual bishop of the Church has under him churches which are placed in his charge, and although no man may stretch himself beyond his measure,(1) yet the love of Christ, which is without dissimulation,(2) is set up as an example to us all; and we must consider not so much the thing done as the time and place, the mode and motive, of doing it. I saw that the monastery contained a large number of reverend brothers, and that the reverend presbyters, Jerome and Vincent, through modesty and humility, were unwilling to offer the sacrifices permitted to their rank, and to labor in that part of their calling which ministers more than any other to the salvation of Christians. I knew, moreover, that you could not find or lay hands on this servant of God(3) who had several times fled from you simply because he was reluctant to undertake the onerous duties of the priesthood, and that no other bishop could easily find him. Accordingly, I was a good deal surprised when, by the ordering of God, he came to me with the deacons of the monastery and others of the brethren, to make satisfaction to me for some grievance or other which I had against them. While, therefore, the Collect(4) was being celebrated in the church of the villa which adjoins our monastery--he being quite ignorant and wholly unsuspicious of my purpose--I gave orders to a number of deacons to seize him and to stop his mouth, lest in his eagerness to free himself he might adjure me in the name of Christ. First of all, then, I ordained him deacon, setting before him the fear of God, and forcing him to minister; for he made a hard struggle against it, crying out that he was unworthy, and protesting that this heavy burden was beyond his strength. It was with difficulty, then, that I overcame his reluctance, persuading him as well as I could with passages from Scripture, and setting before him the commandments of God. And when he had ministered in the offering of the holy sacrifices, once more with great difficulty I closed his mouth and ordained him presbyter. Then, using the same arguments as before, I induced him to sit in the place set apart for the presbyters. After this I wrote to the reverend presbyters and other brothers of the monastery, chiding them for not having written to me about him. For a year before I had heard many of them complain that they had no one to celebrate for them the sacraments of the Lord. All then agreed in asking him to undertake the duty, pointing out how great his usefulness would be to the community of the monastery. I blamed them for omitting to write to me and to propose that I should ordain him, when the opportunity was given to them to do so.
2. All this I have done, as I said just now, relying on that Christian love which you, I feel sure, cherish towards my insignificance; not to mention the fact that I held the ordination in a monastery, and not within the limits of your jurisdiction. How truly blessed is the mildness and complacency of the bishops of (my own) Cyprus, as well as their simplicity, though to your refinement and discrimination it appears deserving only of God's pity! For many bishops in communion with me have ordained presbyters in my province whom I had been unable to capture, and have sent to me deacons and subdeacons(1) whom I have been glad to receive. I myself, too, have urged the bishop Philo of blessed memory, and the reverend Theoprepus, to make provision for the Church of Christ by ordaining presbyters in those churches of Cyprus which, although they were accounted to belong to my see, happened to be close to them, and this for the reason that my province was large and straggling. But for my part I have never ordained deaconesses nor sent them into the provinces of others,(2) nor have I done anything to rend the Church. Why, then, have you thought fit to be so angry and indignant with me for that work of God which I have wrought for the edification of the brethren, and not for their destruction?(3) Moreover, I have been much surprised at the assertion which you have made to my clergy, that you sent me a message by that reverend presbyter, the abbot Gregory, that I was to ordain no one, and that I promised to comply, saying, "Am I a stripling, or do I not know the canons?" By God's word I am telling you the truth when I say that I know and have heard nothing of all this, and that I have not the slightest recollection of using any language of the sort. As, however, I have had misgivings, lest possibly, being only a man, I may have forgotten this among so many other matters, I have made inquiry of the reverend Gregory, and of the presbyter Zeno, who is with him. Of these, the abbot Gregory replies that he knows nothing whatever about the matter, while Zeno says that the presbyter Rufinus, in the course of some desultory remarks, spoke these words. "Will the reverend bishop, think you, venture to ordain any persons?" but that the conversation went no further. I, Epiphanius, however, have never either received the message or answered it. Do not, then, dearly beloved, allow your anger to overcome you or your indignation to get the better of you, lest, you should disquiet yourself in vain; and lest you should be thought to be putting forward this grievance only to get scope for tendencies of another kind,(1) and thus to have sought out an occasion of sinning. It is to avoid this that the prophet prays to the Lord, saying: "Turn not aside my heart to words of wickedness, to making excuses for my sins."(2)
3. This also I have been surprised to hear, that certain persons who are in the habit of carrying tales backwards and forwards, and of always adding something fresh to what they have heard, to stir up grievances and disputes between brothers, have succeeded in disquieting you by saying that, when I offer sacrifices to God, I am wont to say this prayer on your behalf: "Grant, O Lord, to John grace to believe aright." Do not suppose me so untutored as to be capable of saying this so openly. To tell you the simple truth, my dearest brother, although I continually use this prayer mentally, I have never confided it to the ears of others, lest I should seem to dishonor you. But when I repeat the prayers required by the ritual of the mysteries, then I say on behalf of all and of you as well as others, "Guard him, that he may preach the truth," or at least this, "Do Thou, O Lord, grant him Thine aid, and guard him, that he may preach the word of truth, "as occasion offers itself for the words, and as the turn comes for the particular prayer. Wherefore I beseech you, dearly beloved, and, casting myself down at your feet, I entreat you to grant to me and to yourself this one prayer, that you would save yourself, as it is written, "from an untoward generation." Withdraw, dearly beloved, from the heresy of Origen and from all heresies. For I see that all your indignation has been roused against me simply because I have told you that you ought not to eulogize one who is the spiritual father of Arius, and the root and parent of all heresies. And when I appealed to you not to go astray, and warned you of the consequences, you traversed my words, and reduced me to tears and sadness; and not me only, but many other Catholics who were present.(2) This I take to be the origin of your indignation and of your passion on the present occasion. On this account you threaten to send out letters against me, and to circulate your version of the matter in all directions;(3) and thus, while with a view to defending your heresy you kindle men's passions against me, you break through the charity which I have shown towards you, and act with so little discretion that you make me regret that I have held communion with you, and that I have by so doing upheld the erroneous opinions of Origen.
4. I speak plainly. To use the language of Scripture, I do not spare to pluck out my own eye if it cause me to offend, nor to cut off my hand and my foot if they cause me to do so.(4) And you must be treated in the same way whether you are my eyes, or my hands, or my feet. For what Catholic, what Christian who adorns his faith with good works, can hear with calmness Origen's teaching and counsel, or believe in his extraordinary preaching? "The Son," he tells us, "cannot see the Father, and the Holy Spirit cannot see the Son." These words occur in his book "On First Principles;" thus we read, and thus Origen has spoken. "For as it is unsuitable to say that the Son can see the Father, it is consequently unsuitable to suppose that the Spirit can see the Son."(5) Can any one, moreover, brook Origen's assertion that men's souls were once angels in heaven, and that having sinned in the upper world, they have been cast down into this, and have been confined in bodies as in barrows or tombs, to pay the penalty for their former sins; and that the bodies of believers are not temples of Christ but prisons of the condemned? Again, he tampers with the true meaning of the narrative by a false use of allegory, multiplying words without limit; and undermines the faith of the simple by the most varied arguments. Now he maintains that souls, in Greek the "cool things," from a word meaning to be cool,(1) are so called because in coming down from the heavenly places to the lower world they have lost their former heat;(2) and now, that our bodies are called by the Greeks chains, from a word meaning chain,(3) or else (on the analogy of our own Latin word) "things fallen,"(4) because our souls have fallen from heaven; and that the other word for body which the abundance of the Greek idiom supplies(5) is by many taken to mean a funeral monument,(6) because the soul is shut up within it in the same way as the corpses of the dead are shut up in tombs and barrows. If this doctrine is true what becomes of our faith? Where is the preaching of the resurrection? Where is the teaching of the apostles, which lasts on to this day in the churches of Christ? Where is the blessing to Adam, and to his seed, and to Noah and his sons? "Be fruitful, and multiply, and replenish the earth."(7) According to Origen, these words must be a curse and not a blessing; for he turns angels into human souls, compelling them to leave the place of highest rank and to come down lower, as though God were unable through the action of His blessing to grant souls to the human race, had the angels not sinned, and as though for every birth on earth there must be a fall in heaven. We are to give up, then, the teaching of apostles and prophets, of the law, and of our Lord and Saviour Himself, in spite of His language loud as thunder in the gospel. Origen, on the other hand, commands and urges--not to say binds--his disciples not to pray to ascend into heaven, lest sinning once more worse than they had sinned on earth they should be hurled down into the world again. Such foolish and insane notions he generally confirms by distorting the sense of the Scriptures and making them mean what they do not mean at all. He quotes this passage from the Psalms: "Before thou didst humble me by reason of my wickedness, I went wrong;"(8) and this, "Return unto thy rest, O my soul;"(9) this also, "Bring my soul out of prison;"(10) and this, "I will make confession unto the Lord in the land of the living,"(1) although there can be no doubt that the meaning of the divine Scripture is different from the interpretation by which he unfairly wrests it to the support of his own heresy. This way of acting is common to the Manichaeans, the Gnostics, the Ebionites, the Marcionites, and the votaries of the other eighty heresies,(2) all of whom draw their proofs from the pure well of the Scriptures, not, however, interpreting it in the sense in which it is written, but trying to make the simple language of the Church's writers accord with their own wishes.
5. Of one position which he strives to maintain I hardly know whether it calls for my tears or my laughter. This wonderful doctor presumes to teach that the devil will once more be what he at one time was, that he will return to his former dignity and rise again to the kingdom of heaven. Oh horror! that a man should be so frantic and foolish as to hold that John the Baptist, Peter, the apostle and evangelist John, Isaiah, Jeremiah, and the rest of the prophets, are made co-heirs of the devil in the kingdom of heaven! I pass over his idle explanation of the coats of skins,(3) and say nothing of the efforts and arguments he has used to induce us to believe that these coats of skins represent human bodies. Among many other things, he says this: "Was God a tanner or a saddler, that He should prepare the hides of animals, and should stitch from them coats of skins for Adam and Eve?" "It is clear," he goes on, "that he is speaking of human bodies." If this is so, how is it that before the coats of skins, and the disobedience, and the fall from paradise, Adam speaks not in an allegory, but literally, thus: "This is now bone of my bones and flesh of my flesh;"(4) or what is the ground of the divine narrative, "And the Lord God caused a deep sleep to fall upon Adam, and he slept; and he took one of his ribs, and closed up the flesh instead thereof; and the rib which the Lord God had taken from man, made He a woman"(5) for him? Or what bodies can Adam and Eve have covered with fig-leaves after eating of the forbidden tree?(6) Who can patiently listen to the perilous arguments of Origen when he denies the resurrection of this flesh, as he most clearly does in his book of explanations of the first psalm and in many other places? Or who can tolerate him when he gives us a paradise in the third heaven, and transfers that which the Scripture mentions from earth to the heavenly places, and when he explains allegorically all the trees which are mentioned in Genesis, saying in effect that the trees are angelic potencies, a sense which the true drift of the passage does not admit? For the divine Scripture has not said, "God put down Adam and Eve upon the earth," but "He drove them out of the paradise, and made them dwell over against the paradise."(1) He does not say "under the paradise." "He placed ... cherubims and a flaming sword ... to keep the way of (2) the tree of life."(3) He says nothing about an ascent to it. "And a river went out of Eden."(4) He does not say "went down from Eden." "It was parted and became into four heads. The name of the first is Pison ... and the name of the second is Gihon."(5) I myself have seen the waters of Gihon, have seen them with my bodily eyes. It is this Gihon to which Jeremiah points when he says, "What hast thou to do in the way of Egypt to drink the muddy water of Gihon?"(6) I have drunk also from the great river Euphrates, not spiritual but actual water, such as you can touch with your hand and imbibe with your mouth. But where there are rivers which admit of being seen and of being drunk, it follows that there also there will be fig-trees and other trees; and it is of these that the Lord says, "Of every tree of the garden thou mayest freely eat."(7) They are like other trees and timber, just as the rivers are like other rivers and waters. But if the water is visible and real, then the fig-tree and the rest of the timber must be real also, and Adam and Eve must have been originally formed with real and not phantasmal bodies, and not, as Origen would have us believe, have afterwards received them on account of their sin. But, you say, "we read that Saint Paul was caught up to the third heaven, into paradise."(8) You explain the words rightly: "When he mentions the third heaven, and then adds the word paradise, he shows that heaven is in one place and paradise in another." Must not every one reject and despise such special pleading as that by which Origen says of the waters that are above the firmament(9) that they are not waters, but heroic beings of angelic power,(10) and again of the waters that are over the earth--that is, below the firmament--that they are potencies(1) of the contrary sort--that is, demons? If so, why do we read in the account of the deluge that the windows of heaven were opened, and that the waters of the deluge prevailed? in consequence of which the fountains of the deep were opened, and the whole earth was covered with the waters.(2)
6. Oh! the madness and folly of those who have forsaken the teaching of the book of Proverbs, "My son, keep thy father's commandment, and forsake not the law of thy mother,"(3) and have turned to error, and say to the fool that he shall be their leader, and do not despise the foolish things which are said by the foolish man, even as the scripture bears witness, "The foolish man speaketh foolishly, and his heart understandeth vanity."(4) I beseech you, dearly beloved, and by the love which I feel towards you, I implore you--as though it were my own members on which I would have pity(5)--by word and letter to fulfil that which is written, "Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee?"(6) Origen's words are the words of an enemy, hateful and repugnant to God and to His saints; and not only those which I have quoted, but countless others. For it is not now my intention to argue against all his opinions. Origen has not lived in my day, nor has he robbed me. I have not conceived a dislike to him nor quarrelled with him because of an inheritance or of any worldly matter; but--to speak plainly--I grieve, and grieve bitterly, to see numbers of my brothers, and of those in particular who show the most promise, and have reached the highest rank in the sacred ministry,(7) deceived by his persuasive arguments, and made by his most perverse teaching the food of the devil, whereby the saying is fulfilled: "He derides every stronghold, and his fare is choice, and he hath gathered captives as the sand."(8) But may God free you, my brother, and the holy people of Christ which is intrusted to you, and all the brothers who are with you, and especially the presbyter Rufinus, from the heresy of Origen, and other heresies, and from the perdition to which they lead. For, if for one word or for two opposed to the faith many heresies have been rejected by the Church, how much more shall he be held a heretic who has contrived such perverse interpretations and such mischievous doctrines to destroy the faith, and has in fact declared himself the enemy of the Church! For, among other wicked things, he has presumed to say this, too, that Adam lost the image of God, although Scripture nowhere declares that he did. Were it so, never would all the creatures in the world be subject to Adam's seed--that is, to the entire human race--yet, in the words of the apostle, everything "is tamed and hath been tamed of mankind."(1) For never would all things be subjected to men if men had not- - together with their authority over all--the image of God. But the divine Scripture conjoins and associates with this the grace of the blessing which was conferred upon Adam and upon the generations which descended from him. No one can by twisting the meaning of words presume to say that this grace of God was given to one only, and that he alone was made in the image of God (he and his wife, that is, for while he was formed of clay she was made of one of his ribs), but that those who were subsequently conceived in the womb and not born as was Adam did not possess God's image, for the Scripture immediately subjoins the following statement: "And Adam lived two hundred and thirty years,(2) and knew Eve his wife, and she bare him a son in his image and after his likeness, and called his name Seth."(3) And again, in the tenth generation, two thousand two hundred and forty-two years afterwards,(4) God, to vindicate His own image and to show that the grace which He had given to men still continued in them, gives the following commandment: "Flesh ... with the blood thereof shall ye not eat. And surely your blood will I require at the hand of every man that sheddeth it; for in the image of God have I made man."(5) From Noah to Abraham ten generations passed away,(6) and from Abraham's time to David's, fourteen more,(7) and these twenty-four generations make up, taken together, two thousand one hundred and seventeen years.(8) Yet the Holy Spirit in the thirty-ninth(9) psalm, while lamenting that all men walk in a vain show, and that they are subject to sins, speaks thus: "For all that every man walketh in the image."(1) Also after David's time, in the reign of Solomon his son, we read a somewhat similar reference to the divine likeness. For in the book of Wisdom, which is inscribed with his name, Solomon says: "God created man to be immortal, and made him to be an image of His own eternity."(2) And again, about eleven hundred and eleven years afterwards, we read in the New Testament that men have not lost the image of God. For James, an apostle and brother of the Lord, whom I have mentioned above-- that we may not be entangled in the snares of Origen--teaches us that man does possess God's image and likeness. For, after a somewhat discursive account of the human tongue, he has gone on to say of it: "It is an unruly evil ... therewith bless we God, even the Father and therewith curse we men, which are made after the similitude of God."(3) Paul, too, the "chosen vessel,"(4) who in his preaching has fully maintained the doctrine of the gospel, instructs us that man is made in the image and after the likeness of God. "A man," he says, "ought not to wear long hair, forasmuch as he is the image and glory of God."(5) He speaks of "the image" simply, but explains the nature of the likeness by the word "glory."
7. Instead of the three proofs from Holy Scripture which you said would satisfy you if I could produce them, behold I have given you seven. Who, then, will put up with the follies of Origen? I will not use a severer word and so make myself like him or his followers, who presume at the peril of their soul to assert dogmatically whatever first comes into their head, and to dictate to God, whereas they ought either to pray to Him or to learn the truth from Him. For some of them say that the image of God which Adam had previously received was lost when he sinned. Others surmise that the body which the Son of God was destined to take of Mary was the image of the Creator. Some identify this image with the soul, others with sensation, others with virtue. These make it baptism, those assert that it is in virtue of God's image that man exercises universal sway. Like drunkards in their cups, they ejaculate now this, now that, when they ought rather to have avoided so serious a risk, and to have obtained salvation by simple faith, not denying the words of God. To God they ought to have left the sure and exact knowledge of His own gift, and of the particular way in which He has created men in His image and after His likeness. Forsaking this course, they have involved themselves in many subtle questions, and through these they have been plunged into the mire of sin. But we, dearly beloved, believe the words of the Lord, and know that God's image remains in all men, and we leave it to Him to know in what respect man is created in His image. And let no one be deceived by that passage in the epistle of John, which some readers fail to understand, where he says: "Now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall See Him as He is."(1) For this refers to the glory which is then to be revealed(2) to His saints; just as also in another place we read the words "from glory to glory,"(3) of which glory the saints have even in this world received an earnest and a small portion. At their head stands Moses, whose face shone exceedingly, and was bright with the brightness of the sun.(4) Next to him comes Elijah, who was caught up into heaven in a chariot of fire,(5) and did not feel the effects of the flame. Stephen, too, when he was being stoned, had the face of an angel visible to all.(6) And this which we have verified in a few cases is to be understood of all, that what is written may be fulfilled. "Every one that sanctifieth himself shall be numbered among the blessed." For, "blessed are the pure in heart, for they shall see God."(7)
8. These things being so, dearly beloved, keep watch over your own soul and cease to murmur against me. For the divine Scripture says: "Neither murmur ye [one against another(8)] as some of them also murmured, and were destroyed of serpents."(9) Rather give way to the truth and love me who love both you and the truth. And may the God of peace, according to His mercy, grant to us that Satan may be bruised under the feet of Christians,(10) and that every occasion of evil may be shunned, so that the bond of love and peace may not be rent asunder between us, or the preaching of the right faith be anywise hindered.
9. Moreover, I have heard that certain persons have this grievance against me: When I accompanied you to the holy place called Bethel, there to join you in celebrating the Collect,(11) after the use of the Church, I came to a villa called Anablatha and, as I was passing, saw a lamp burning there. Asking what place it was, and learning it to be a church, I went in to pray, and found there a curtain hanging on the doors of the said church, dyed and embroidered.(1) It bore an image either of Christ or of one of the saints; I do not rightly remember whose the image was. Seeing this, and being loth that an image of a man should be hung up in Christ's church contrary to the teaching of the Scriptures, I tore it asunder and advised the custodians of the place to use it as a winding sheet for some poor person. They, however, murmured, and said that if I made up my mind to tear it, it was only fair that I should give them another curtain in its place. As soon as I heard this, I promised that I would give one, and said that I would send it at once. Since then there has been some little delay, due to the fact that I have been seeking a curtain of the best quality to give to them instead of the former one, and thought it right to send to Cyprus for one. I have now sent the best that I could find, and I beg that you will order the presbyter of the place to take the curtain which I have sent from the hands of the Reader, and that you will afterwards give directions that curtains of the other sort--opposed as they are to our religion--shall not be hung up in any church of Christ. A than of your uprightness should be careful to remove an occasion of offence(2) unworthy alike of the Church of Christ and of those Christians who are committed to your charge. Beware of Palladius of Galatia--a man once dear to me, but who now sorely needs God's pity--for he preaches and teaches the heresy of Origen; and see to it that he does not seduce any of those who are intrusted to your keeping into the perverse ways of his erroneous doctrine. I pray that you may fare well in the Lord.
LETTER LII: TO NEPOTIAN.
Nepotian, the nephew of Heliodorus (for whom see Letter XIV.), had, like his uncle, abandoned the military for the clerical calling, and was now a presbyter at Altinum, where Heliodorus was bishop. The letter is a systematic treatise on the duties of the clergy and on the rule of life which they ought to adopt. It had a great vogue, and called forth much indignation against Jerome. Its date is 394 A.D.
1. Again and again you ask me, my dear Nepotian, in your letters from over the sea, to draw for you a few rules of life, showing how one who has renounced the service of the world to become a monk or a clergyman may keep the straight path of Christ, and not be drawn aside into the haunts of vice. As a young man, or rather as a boy, and while I was curbing by the hard life of the desert the first onslaughts of youthful passion, I sent a letter of remonstrance(1) to your reverend uncle, Heliodorus, which, by the tears and complainings with which it was filled, showed him the feelings of the friend whom he had deserted. In it I acted the part suited to my age, and as I was still aglow with the methods and maxims of the rhetoricians, I decked it out a good deal with the flourishes of the schools. Now, however, my head is gray, my brow is furrowed, a dewlap like that of an ox hangs from my chin, and, as Virgil says,
"The chilly blood stands still around my heart."(9)
Elsewhere he sings:
"Old age bears all, even the mind, away."
And a little further on:
"So many of my songs are gone from me, And even my very voice has left me now."(3)
2. But that I may not seem to quote only profane literature, listen to the mystical teaching of the sacred writings. Once David had been a man of war, but at seventy age had chilled him so that nothing would make him warm. A girl is accordingly sought from the coasts of Israel--Abishag the Shunamite--to sleep with the king and warm his aged frame.(4) Does it not seem to you--if you keep to the letter that killeth(5)--like some farcical story or some broad jest from an Atellan play?(6) A chilly old man is wrapped up in blankets, and only grows warm in a girl's embrace. Bathsheba was still living, Abigail was still left, and the remainder of those wives and concubines whose names the Scripture mentions. Yet they are all rejected as cold, and only in the one young girl's embrace does the old man become warm. Abraham was far older than David; still, so long as Sarah lived he sought no other wife. Isaac counted twice the years of David, yet never felt cold with Rebekah, old though she was. I say nothing of the antediluvians, who, although after nine hundred years their limbs must have been not old merely, but decayed with age, had no recourse to girls' embraces. Moses, the leader of the Israelites, counted one hundred and twenty years, yet sought no change from Zipporah.
3. Who, then, is this Shunamite, this wife and maid, so glowing as to warm the cold, yet so holy as not to arouse passion in him whom she warmed?(1) Let Solomon, wisest of men, tell us of his father's favorite; let the man of peace(2) recount to us the embraces of the man of war.(3) "Get wisdom," he writes, "get understanding: forget it not; neither decline from the words of my mouth. Forsake her not and she shall preserve thee: love her and she shall keep thee. Wisdom is the principal thing, therefore get wisdom, and with all thy getting get understanding. Exalt her and she shall promote thee. She shall bring thee to honor when thou dost embrace her. She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee."(4)
Almost all bodily excellences alter with age, and while wisdom alone increases all things else decay. Fasts and vigils and almsdeeds become harder. So also do sleeping on the ground, moving from place to place, hospitality to travellers, pleading for the poor, earnestness and steadfastness in prayer, the visitation of the sick, manual labor to supply money for alms-giving. All acts, in short, of which the body is the medium decrease with its decay.
Now, there are young men still full of life and vigor who, by toil and burning zeal, as well as by holiness of life and constant prayer to the Lord Jesus, have obtained knowledge. I do not speak of these, or say that in them the love of wisdom is cold, for this withers in many of the old by reason of age. What I mean is that youth, as such, has to cope with the assaults of passion, and amid the allurements of vice and the tinglings of the flesh is stifled like a fire among green boughs, and cannot develop its proper brightness. But when men have employed their youth in commendable pursuits and have meditated on the law of the Lord day and night,(5) they learn with the lapse of time, fresh experience and wisdom come as the years go by, and so from the pursuits of the past their old age reaps a harvest of delight. Hence that wise man of Greece, Themistocles,(6) perceiving, after the expiration of one hundred and seven years, that he was on the verge of the grave, is reported to have said that he regretted extremely having to leave life just when he was beginning to grow wise. Plato died in his eighty-first year, his pen still in his hand. Isocrates completed ninety years and nine in the midst of literary and scholastic work.(1) I say nothing of other philosophers, such as Pythagoras, Democritus, Xenocrates, Zeno, and Cleanthes, who in extreme old age displayed the vigor of youth in the pursuit of wisdom. I pass on to the poets, Homer, Hesiod, Simonides, Stesichorus, who all lived to a great age, yet at the approach of death sang each of them a swan song sweeter than their wont.(2) Sophocles, when charged by his sons with dotage on account of his advanced years and his neglect of his property, .read out to his judges his recently composed play of Oedipus, and made so great a display of wisdom--in spite of the inroads of time--that he changed the decorous silence of the law court into the applause of the theatre.(3) And no wonder, when Cato the censor, that most eloquent of Romans, in his old age neither blushed at the thought of learning Greek nor despaired of succeeding.(4) Homer, for his part, relates that from the tongue of Nestor, even when quite aged and helpless, there flowed speech sweeter than honey.(5)
Even the very name Abishag in its mystic meaning points to the greater wisdom of old men. For the translation of it is, "My father is over and above," or "my father's roaring." The term "over and above" is obscure, but in this passage is indicative of excellence, and implies that the old have a larger stock of wisdom, and that it even overflows by reason of its abundance. In another passage "over and above" forms an antithesis to "necessary." Moreover, Abishag, that is, "roaring," is properly used of the sound which the waves make, and of the murmur which we hear coming from the sea. From which it is plain that the thunder of the divine voice dwells in old men's ears with a volume of sound beyond the voices of men. Again, in our tongue Shunamite means" scarlet," a hint that the love of wisdom becomes warm and glowing through religious study. For though the color may point to the mystery of the Lord's blood, it also sets forth the warm glow of wisdom. Hence it is a scarlet thread that in Genesis the midwife binds upon the hand of Pharez--Pharez "the divider," so called because he divided the partition which had before separated two peoples.(6) So, too, with a mystic reference to the shedding of blood, it was a scarlet cord which the harlot Rahab (a type of the church) hung in her window to preserve her house in the destruction of Jericho.(1) Hence, in another place Scripture says of holy men: "These are they which came from the warmth of the house of the father of Rechab."(2) And in the gospel the Lord says: "I am come to cast fire upon the earth, and fain am I to see it kindled."(3) This was the fire which, when it was kindled in the disciples' hearts, constrained them to say: "Did not our heart burn within us while He talked with us by the way, and while He opened to us the Scriptures?"(4)
4. To what end, you ask, these recondite references? To show that you need not expect from me boyish declamation, flowery sentiments, a meretricious style, and at the close of every paragraph the terse and pointed aphorisms which call forth approving shouts from those who hear them. Let Wisdom alone embrace me; let her nestle in my bosom, my Abishag who grows not old. Undefiled truly is she, and a virgin forever for although she daily conceives and unceasingly brings to the birth, like Mary she remains undeflowered. When the apostle says "be fervent in spirit,"(5) he means "be true to wisdom." And when our Lord in the gospel declares that in the end of the world--when the shepherd shall grow foolish, according to the prophecy of Zechariah(6)--"the love of many shall wax cold,"(7) He means that wisdom shall decay. Hear, therefore--to quote the sainted Cyprian--"words forcible rather than elegant."(8) Hear one who, though he is your brother in orders, is in years your father; who can conduct you from the cradle of faith to spiritual manhood; and who, while he builds up stage by stage the rules of holy living, can instruct others in instructing you. I know, of course, that from your reverend uncle, Heliodorus, now a bishop of Christ, you have learned and are daily learning all that is holy; and that in him you have before you a rule of life and a pattern of virtue. Take, then, my suggestions for what they are worth, and compare my precepts with his. He will teach you the perfection of a monk, and I shall show you the whole duty of a clergyman.
5. A clergyman, then, as he serves Christ's church, must first understand what his name means; and then, when he realizes this, must endeavor to be that which he is called. For since the Greek word klh^ros means" lot," or "inheritance," the clergy are so called either because they are the lot of the Lord, or else because the Lord Himself is their lot and portion. Now, he who in his own person is the Lord's portion, or has the Lord for his portion, must so bear himself as to possess the Lord and to be possessed by Him. He who possesses the Lord, and who says with the prophet, "The Lord is my portion,"(1) can hold to nothing beside the Lord. For if he hold to something beside the Lord, the Lord will not be his portion. Suppose, for instance, that he holds to gold or silver, or possessions or inlaid furniture; with such portions as these the Lord will not deign to be his portion. I, if I am the portion of the Lord, and the line of His heritage,(2) receive no portion among the remaining tribes; but, like the Priest and the Levite, I live on the tithe,(3) and serving the altar, am supported by its offerings.(4) Having food and raiment, I shall be content with these,(5) and as a disciple of the Cross shall share its poverty. I beseech you, therefore, and
"Again and yet again admonish you;"(6)
do not look to your military experience for a standard of clerical obligation. Under Christ's banner seek for no worldly gain, lest having more than when you first became a clergyman, you hear men say, to your shame, "Their portion shall not profit them."(7) Welcome poor men and strangers to your homely board, that with them Christ may be your guest. A clergyman who engages in business, and who rises from poverty to wealth, and from obscurity to a high position, avoid as you would the plague. For "evil communications corrupt good manners."(8) You despise gold; he loves it. You spurn wealth; he eagerly pursues it. You love silence, meekness, privacy; he takes delight in talking and effrontery, in squares, and streets, and apothecaries' shops. What unity of feeling can there be where there is so wide a divergency of manners?
A woman's foot should seldom, if ever, cross the threshold of your home. To all who are Christ's virgins show the same regard or the same disregard. Do not linger under the same roof with them, and do not rely on your past continence. You cannot be holier than David or wiser than Solomon. Always bear in mind that it was a woman who expelled the tiller of paradise from his heritage.(1) In case you are sick one of the brethren may attend you; your sister also or your mother or some woman whose faith is approved with all. But if you have no persons so connected with you or so marked out by chaste behaviour, the Church maintains many elderly women who by their ministrations may oblige you and benefit themselves so that even your sickness may bear fruit in the shape of almsdeeds. I know of cases where the recovery of the body has but preluded the sickness of the soul. There is danger for you in the service of one for whose face you constantly watch. If in the course of your clerical duty you have to visit a widow or a virgin, never enter the house alone. Let your companions be persons association with whom will not disgrace you. If you take a reader with you or an acolyte or a psalm-singer, let their character not their garb be their adornment; let them use no tongs to curl their hair; rather let their mien be an index of their chastity. You must not sit alone with a woman or see one without witnesses. If she has anything confidential to disclose, she is sure to have some nurse or housekeeper,(2) some virgin, some widow, some married woman. She cannot be so friendless as to have none save you to whom she can venture to confide her secret. Beware of all that gives occasion for suspicion; and, to avoid scandal, shun every act that may give colour to it. Frequent gifts of handkerchiefs and garters, of face-cloths and dishes first tasted by the giver--to say nothing of notes full of fond expressions--of such things as these a holy love knows nothing. Such endearing and alluring expressions as 'my honey' and 'my darling,' 'you who are all my charm and my delight the ridiculous courtesies of lovers and their foolish doings, we blush for on the stage and abhor in men of the world. How much more do we loathe them in monks and clergymen who adorn the priesthood by their vows(3) while their vows are adorned by the priesthood. I speak thus not because I dread such evils for you or for men of saintly life, but because in all ranks and callings and among both men and women there are found both good and bad and in condemning the bad I commend the good.
6. Shameful to say, idol-priests, play-actors, jockeys, and prostitutes can inherit property: clergymen and monks alone lie under a legal disability, a disability enacted not by persecutors but by Christian emperors.(1) I do not complain of the law, but I grieve that we have deserved a statute so harsh. Cauterizing is a good thing, no doubt; but how is it that I have a wound which makes me need it? The law is strict and far- seeing, yet even so rapacity goes on unchecked. By a fiction of trusteeship we set the statute at defiance; and, as if imperial decrees outweigh the mandates of Christ, we fear the laws and despise the Gospels. If heir there must be, the mother has first claim upon her children, the Church upon her flock--the members of which she has borne and reared and nourished. Why do we thrust ourselves in between mother and children?
It is the glory of a bishop to make provision for the wants of the poor; but it is the shame of all priests to amass private fortunes. I who was born (suppose) in a poor man's house, in a country cottage, and who could scarcely get of common millet and household bread enough to fill an empty stomach, am now come to disdain the finest wheat flour and honey. I know the several kinds of fish by name. I can tell unerringly on what coast a mussel has been picked. I can distinguish by the flavour the province from which a bird comes. Dainty dishes delight me because their ingredients are scarce and I end by finding pleasure in their ruinous cost.
I hear also of servile attention shewn by some towards old men and women when these are childless. They fetch the basin, beset the bed and perform with their own hands the most revolting offices. They anxiously await the advent of the doctor and with trembling lips they ask whether the patient is better. If for a little while the old fellow shews signs of returning vigour, they are in agonies. They pretend to be delighted, but their covetous hearts undergo secret torture. For they are afraid that their labours may go for nothing and compare an old man with a clinging to life to the patriarch Methuselah. How great a reward might they have with God if their hearts were not set on a temporal prize! With what great exertions do they pursue an empty heritage! Less labour might have purchased for them the pearl of Christ.
7. Read the divine scriptures constantly; never, indeed, let the sacred volume be out of your hand. Learn what you have to teach. "Hold fast the faithful word as you have been taught that you may be able by sound doctrine to exhort and convince the gainsayers. Continue thou in the things that thou hast learned and hast been assured of, knowing of whom thou hast learned them;"(2) and "be ready always to give an answer to every man that asketh you a reason of the hope and faith that are in you."(1) Do not let your deeds belie your words; lest when you speak in church someone may mentally reply "Why do you not practise what you profess? Here is a lover of dainties turned censor! his stomach is full and he reads us a homily on fasting. As well might a robber accuse others of covetousness." In a priest of Christ mouth mind, and hand should be at one.
Be obedient to your bishop and welcome him as the parent of your soul. Sons love their fathers and slaves fear their masters. "If I be a father," He says, "where is mine honour? And if I am a master where is my fear?"(2) in your case the bishop combines in himself many titles to your respect. He is at once a monk, a prelate, and an uncle who has before now instructed you in all holy things. This also I say that the bishops should know themselves to be priests not lords. Let them render to the clergy the honour which is their due that the clergy may offer to them the respect which belongs to bishops. There is a witty saying of the orator Domitius which is here to the point: "Why am I to recognize you as leader of the Senate when you will not recognize my rights as a private member?"(3) We should realize that a bishop and his presbyters are like Aaron and his sons. As there is but one Lord and one Temple; so also should there be but one ministry. Let us ever bear in mind the charge which the apostle Peter gives to priests: "feed the flock of God which is among you, taking the oversight thereof not by constraint but willingly as God would have you;(4) not for filthy lucre but of a ready mind; neither as being lords over God's heritage but being ensamples to the flock," and that gladly; that "when the chief-shepherd shall appear ye may receive a crown of glory that fadeth not away."(5) It is a bad custom which prevails in certain churches for presbyters to be silent when bishops are present on the ground that they would be jealous or impatient hearers. "If anything," writes the apostle Paul, "be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one that all may learn and all may be comforted; and the spirits of the prophets are subject to the prophets. For God is not the author of confusion but of peace."(6) "A wise son maketh a glad father;"(7) and a bishop should rejoice in the discrimination which has led him to choose such for the priests of Christ.
8. When teaching in church seek to call forth not plaudits but groans. Let the tears of your hearers be your glory. A presbyter's words ought to be seasoned by his reading of scripture. Be not a declaimer or a ranter, one who gabbles without rhyme or reason; but shew yourself skilled in the deep things and versed in the mysteries of God. To mouth your words and by your quickness of utterance astonish the unlettered crowd is a mark of ignorance. Assurance often explains that of which it knows nothing; and when it has convinced others imposes on itself. My teacher, Gregory of Nazianzus, when I once asked him to explain Luke's phrase sa'bbaton deutero'prwton, that is "the second-first Sabbath," playfully evaded my request saying: "I will tell you about it in church, and there, when all the people applaud me, you will be forced against your will to know what you do not know at all. For, if you alone remain silent, every one will put you down for a fool." There is nothing so easy as by sheer volubility to deceive a common crowd or an uneducated congregation: such most admire what they fail to understand. Hear Marcus Tullius, the subject of that noble eulogy: "You would have been the first of orators but for Demosthenes: he would have been the only one but for you." Hear what in his speech for Quintus Gallius(1) he has to say about unskilled speakers and popular applause and then you will not be the sport of such illusions. "What I am telling you," said he, "is a recent experience of my own. One who has the name of a poet and a man of culture has written a book entitled Conversations of Poets and Philosophers. In this he represents Euripides as conversing with Menander and Socrates with Epicurus--men whose lives we know to be separated not by years but by centuries. Nevertheless he calls forth limitless applause and endless acclamations. For the theatre contains many who belong to the same school as he: like him they have never learned letters."
9. In dress avoid sombre colours as much as bright ones. Showiness and slovenliness are alike to be shunned; for the one savours of vanity and the other of pride. To go about without a linen scarf on is nothing: what is praiseworthy is to be without money to buy one. It is disgraceful and absurd to boast of having neither napkin nor handkerchief and let to carry a well-filled purse.
Some bestow a trifle on the poor to receive a larger sum themselves and under the cloak of almsgiving do but seek for riches. Such are almshunters rather than almsgivers. Their methods are those by which birds, beasts, and fishes are taken. A morsel of bait is put on the hook--to land a married lady's purse! The church is committed to the bishop; let him take heed whom he appoints to be his almoner. It is better for me to have no money to give away than shamelessly to beg what I mean to hoard. It is arrogance too to wish to seem more liberal than he who is Christ's bishop. "All things are not open to us all."(1) In the church one is the eye, another is the tongue, another the hand, another the foot, others ears, belly, and so on. Read Paul's epistle to the Corinthians and learn how the one body is made up of different members.(2) The rude and simple brother must not suppose himself a saint just because he knows nothing; and he who is educated and eloquent must not measure his saintliness merely by his fluency. Of two imperfect things holy rusticity is better than sinful eloquence.
10. Many build churches nowadays; their walls and pillars of glowing marble, their ceilings glittering with gold, their altars studded with jewels. Yet to the choice of Christ's ministers no heed is paid, And let no one allege against me the wealth of the temple in Judaea, its table, its lamps, its censers, its dishes, its cups, its spoons,(3) and the rest of its golden vessels. If these were approved by the Lord it was at a time when the priests had to offer victims and when the blood of sheep was the redemption of sins. They were figures typifying things still future and were "written for our admonition upon whom the ends of the world are come."(4) But now our Lord by His poverty has consecrated the poverty of His house. Let us, therefore, think of His cross and count riches to be but dirt. Why do we admire what Christ calls "the mammon of unrighteousness"?(5) Why do we cherish and love what it is Peter's boast not to possess?(6) Or if we insist on keeping to the letter and find the mention of gold and wealth so pleasing, let us keep to everything else as well as the gold. Let the bishops of Christ be bound to marry wives, who must be virgins.(7) Let the best-intentioned priest be deprived of his office if he bear a scar and be disfigured.(8) Let bodily leprosy be counted worse than spots upon the soul. Let us be fruitful and multiply and replenish the earth,(9) but let us slay no lamb and celebrate no mystic passover, for where there is no temple,(10) the law forbids these acts. Let us pitch tents in the seventh month(11) and noise abroad a solemn fast with the sound of a horn.(12) But if we compare all these things as spiritual with things which are spiritual;(1) and if we allow with Paul that "the Law is spiritual"(2) and call to mind David's words: "open thou mine eyes that I may behold wondrous things out of thy law;"(3) and if on these grounds we interpret it as our Lord interprets it--He has explained the Sabbath in this way:(4) then, rejecting the superstitions of the Jews, we must also reject the gold; or, approving the gold, we must approve the Jews as well. For we must either accept them with the gold or condemn them with it.
11. Avoid entertaining men of the world, especially those whose honours make them swell with pride. You are the priest of Christ--one poor and crucified who lived on the bread of strangers. It is a disgrace to you if the consul's lictors or soldiers keep watch before your door, and if the Judge of the province has a better dinner with you than in his own palace. If you plead as an excuse your wish to intercede for the unhappy and the oppressed, I reply that a worldly judge will defer more to a clergyman who is self- denying than to one who is rich; he will pay more regard to your holiness than to your wealth. Or if he is a man who will not hear the clergy on behalf of the distressed except over the bowl, I will readily forego his aid and will appeal to Christ who can help more effectively and speedily than any judge. Truly "it is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes."(5)
Let your breath never smell of wine lest the philosopher's words be said to you: "instead of offering me a kiss you are giving me a taste of wine." Priests given to wine are both condemned by the apostle(6) and forbidden by the old Law. Those who serve the altar, we are told, must drink neither wine nor shechar.(7) Now every intoxicating drink is in Hebrew called shechar whether it is made of corn or of the juice of apples, whether you distil from the honeycomb a rude kind of mead or make a liquor by squeezing dates or strain a thick syrup from a decoction of corn. Whatever intoxicates and disturbs the balance of the mind avoid as you would wine. I do not say that we are to condemn what is a creature of God. The Lord Himself was called a "wine-bibber" and wine in moderation was allowed to Timothy because of his weak stomach. I only require that drinkers should observe that limit which their age, their health, or their constitution requires. But if without drinking wine at all I am aglow with youth and am inflamed by the heat of my blood and am of a strong and lusty habit of body, I will readily forego the cup in which I cannot but suspect poison. The Greeks have an excellent saying which will perhaps bear translation,
"Fat bellies have no sentiments refined."(1)
12. Lay upon yourself only as much fasting as you can bear, and let your fasts be pure, chaste, simple, moderate, and not superstitious. What good is it to use no oil if you seek after the most troublesome and out-of- the-way kinds of food, dried figs, pepper, nuts, dates, fine flour, honey, pistachios? All the resources of gardening are strained to save us from eating household bread; and to pursue dainties we turn our backs on the kingdom of heaven. There are some, I am told, who reverse the laws of nature and the race; for they neither eat bread nor drink water but imbibe thin decoctions of crushed herbs and beet-juice--not from a cup but from a shell. Shame on us that we have no blushes for such follies and that we feel no disgust at such superstition! To crown all, in the midst of our dainties we seek a reputation for abstinence. The strictest fast is bread and water. But because it brings with it no glory and because we all of us live on bread and water, it is reckoned no fast at all but an ordinary and common matter.
13. Do not angle for compliments, lest, while you win the popular applause, you do despite to God. "If I yet pleased men," says the apostle, "I should not be the servant of Christ."(2) He ceased to please men when he became Christ's servant Christ's soldier marches on through good report and evil report,(3) the one on the right hand and the other on the left. No praise elates him, no reproaches crush him. He is not puffed up by riches, nor does he shrink into himself because of poverty. Joy and sorrow he alike despises. The sun does not burn him by day nor the moon by night.(4) Do not pray at the corners of the streets,(5) lest the applause of men interrupt the straight course of your prayers. Do not broaden your fringes and for show wear phylacteries,(6) or, despite of conscience, wrap yourself in the self-seeking of the Pharisee.(7) Would you know what mode of apparel the Lord requires? Have prudence, justice, temperance, fortitude.(8) Let these be the four quarters of your horizon, let them be a four-horse team to bear you, Christ's charioteer, at full speed to your goal. No necklace can be more precious than these; no gems can form a brighter galaxy. By them you are decorated, you are girt about, you are protected on every side. They are your defence as well as your glory; for every gem is turned into a shield.
14. Beware also of a blabbing tongue and of itching ears. Neither detract from others nor listen to detractors. "Thou sittest," says the psalmist, "and speakest against thy brother; thou slanderest thine own mother's son. These things hast thou done and I kept silence; thou thoughtest wickedly that I was such an one as thyself, but I will reprove thee and set them(1) in order before thine eyes."(2) Keep your tongue from cavilling and watch over your words. Know that in judging others you are passing sentence on yourself and that you are yourself guilty of the faults which you blame in them. It is no excuse to say: "if others tell me things I cannot be rude to them." No one cares to speak to an unwilling listener. An arrow never lodges in a stone: often it recoils upon the shooter of it. Let the detractor learn from your unwillingness to listen not to be so ready to detract. Solomon says:--"meddle not with them that are given to detraction: for their calamity shall rise suddenly; and who knoweth the destruction of them both?"(3)--of the detractor, that is, and of the person who lends an ear to his detraction.
15. It is your duty to visit the sick, to know the homes and children of ladies who are married, and to guard the secrets of noblemen. Make it your object, therefore, to keep your tongue chaste as well as your eyes. Never discuss a woman's figure nor let one house know what is going on in another. Hippocrates,(4) before he will teach his pupils, makes them take an oath and compels them to swear fealty to him. He binds them over to silence, and prescribes for them their language, their gait, their dress, their manners. How much more reason have we to whom the medicine of the soul has been committed to love the houses of all Christians as our own homes. Let them know us as comforters in sorrow rather than as guests in time of mirth. That clergyman soon becomes an object of contempt who being often asked out to dinner never refuses to go.
16. Let us never seek for presents and rarely accept them when we are asked to do so. For "it is more blessed to give than to receive."(1) Somehow or other the very man who begs leave to offer you a gift holds you the cheaper for your acceptance of it; while, if you refuse it, it is wonderful how much more he will come to respect you. The preacher of continence must not be a maker of marriages. Why does he who reads the apostle's words "it remaineth that they that have wives be as though they had none"(2)--why does he press a virgin to marry? Why does a priest, who must be a monogamist,(3) urge a widow to marry again? How can the clergy be managers and stewards of other men's households, when they are bidden to disregard even their own interests? To wrest a thing from a friend is theft but to cheat the Church is sacrilege. When you have received money to be doled out to the poor, to be cautious or to hesitate while crowds are starving is to be worse than a robber; and to subtract a portion for yourself is to commit a crime of the deepest dye. I am tortured with hunger and are you to judge what will satisfy my cravings? Either divide immediately what you have received, or, if you are a timid almoner, send the donor to distribute his own gifts. Your purse ought not to remain full while I am in need. No one can look after what is mine better than I can. He is the best almoner who keeps nothing for himself.
17. You have compelled me, my dear Nepotian, in spite of the castigation which my treatise on Virginity has bad to endure--the one which I wrote for the saintly Eustochium at Rome:(4)--you have compelled me after ten years have passed once more to open my mouth at Bethlehem and to expose myself to the stabs of every tongue. For I could only escape from criticism by writing nothing--a course made impossible by your request; and I knew when I took up my pen that the shafts of all gainsayers would be launched against me. I beg such to hold their peace and to desist from gainsaying: for I have written to them not as to opponents but as to friends. I have not inveighed against those who sin: I have but warned them to sin no more. My judgment of myself has been as strict as my judgment of them. When I have wished to remove the mote from my neighbour's eye, I have first east out the beam in my own.(5) I have calumniated no one. Not a name has been hinted at. My words have not been aimed at individuals and my criticism of shortcomings has been quite general. If any one wishes to be angry with me he will have first to own that he himself suits my description.
LETTER LIII: TO PAULINUS.
Jerome urges Paulinus, bishop of Nola, (for whom see Letter LVIII.) to make a diligent study of the Scriptures and to this end reminds him of the zeal for learning displayed not only by the wisest of the pagans but also by the apostle Paul. Then going through the two Testaments in detail he describes the contents of the several books and the lessons which may be learned from them. He concludes with an appeal to Paulinus to divest himself wholly of his earthly wealth and to devote himself altogether to God. Written in 394 A.D.
1. Our brother Ambrose along with your little gifts has delivered to me a most charming letter which, though it comes at the beginning of our friendship, gives assurance of tried fidelity and of long continued attachment. A true intimacy cemented by Christ Himself is not one which depends upon material considerations, or upon the presence of the persons, or upon an insincere and exaggerated flattery; but one such as ours, wrought by a common fear of God and a joint study of the divine scriptures.
We read in old tales that men traversed provinces, crossed seas, and visited strange peoples, simply to see face to face persons whom they only knew from books. Thus Pythagoras visited the prophets of Memphis; and Plato, besides visiting Egypt and Archytas of Tarentum, most carefully explored that part of the coast of Italy which was formerly called Great Greece. In this way the influential Athenian master with whose lessons the schools(1) of the Academy resounded became at once a pilgrim and a pupil choosing modestly to learn what others had to teach rather than over confidently to propound views of his own. Indeed his pursuit of learning-- which seemed to fly before him all the world over--finally led to his capture by pirates who sold him into slavery to a cruel tyrant.(2) Thus he became a prisoner, a bond-man, and a slave; yet, as he was always a philosopher, he was greater still than the man who purchased him. Again we read that certain noblemen journeyed from the most remote parts of Spain and Gaul to visit Titus Livius,(3) and listen to his eloquence which flowed like a fountain of milk. Thus the fame of an individual had more power to draw men to Rome than the attractions of the city itself; and the age displayed an unheard of and noteworthy portent in the shape of men who, entering the great city, bestowed their attention not upon it but upon something else. Apollonius(4) too was a traveller--the one I mean who is called the sorcerer(1) by ordinary people and the philosopher by such as follow Pythagoras. He entered Persia, traversed the Caucasus and made his way through the Albanians, the Scythians, the Massagetae, and the richest districts of India. At last, after crossing that wide river the Pison,(2) he came to the Brahmans. There he saw Hiarcas(3) sitting upon his golden throne and drinking from his Tantalus-fountain, and heard him instructing a few disciples upon the nature, motions, and orbits of the heavenly bodies. After this he travelled among the Elamites, the Babylonians, the Chaldeans, the Medes, the Assyrians, the Parthians, the Syrians, the Phenicians, the Arabians, and the Philistines.(4) Then returning to Alexandria he made his way to Ethiopia to see the gymnosophists and the famous table of the sun spread in the sands of the desert.(5) Everywhere he found something to learn, and as he was always going to new places, he became constantly wiser and better. Philostratus has written the story of his life at length in eight books.
2. But why should I confine my allusions to the men of this world, when the Apostle Paul, the chosen vessel(6) the doctor(7) of the Gentiles, who could boldly say: "Do ye seek a proof of Christ speaking m me?"(8) knowing that he really had within him that greatest of guests--when even he after visiting Damascus and Arabia "went up to Jerusalem to see Peter and abode with him fifteen days."(9) For he who was to be a preacher to the Gentiles had to be instructed in the mystical numbers seven and eight. And again fourteen years after he took Barnabas and Titus and communicated his gospel to the apostles lest by any means he should have run or had run in vain.(10) Spoken words possess an indefinable hidden power, and teaching that passed directly from the mouth of the speaker into the ears of the disciples is more impressive than any other. When the speech of Demosthenes against AEschines was recited before the latter during his exile at Rhodes, amid all the admiration and applause he sighed "if you could but have heard the brute deliver his own periods!(11)
3. I do not adduce these instances because I have anything in me from which you either can or will learn a lesson, but to show you that your zeal and eagerness to learn-- even though you cannot rely on help from me--are in themselves worthy of praise. A mind willing to learn deserves commendation even when it has no teacher. What is of importance to me is not what you find but what you seek to find. Wax is soft and easy to mould even where the hands of craftsman and modeller are wanting to work it. It is already potentially all that it can be made. The apostle Paul learned the Law of Moses and the prophets at the feet of Gamaliel and was glad that he had done so, for armed with this spiritual armour, he was able to say boldly "the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds;" armed with these we war "casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; and being in a readiness to revenge all disobedience."(1) He writes to Timothy who had been trained in the holy writings from a child exhorting him to study them diligently(2) and not to neglect the gift which was given him with the laying on of the hands of the presbytery.(3) To Titus he gives commandment that among a bishop's other virtues (which he briefly describes) he should be careful to seek a knowledge of the scriptures: A bishop, he says, must hold fast "the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers."(4) In fact want of education in a clergyman(5) prevents him from doing good to any one but himself and much as the virtue of his life may build up Christ's church, he does it an injury as great by failing to resist those who are trying to pull it down. The prophet Haggai says--or rather the Lord says it by the mouth of Haggai--"Ask now the priests concerning the law."(6) For such is the important function of the priesthood to give answers to those who question them concerning the law. And in Deuteronomy we read "Ask thy father and he will shew thee; thy elders and they will tell thee."(7) Also in the one hundred and nineteenth psalm "thy statutes have been my songs in the house of my pilgrimage." David too, in the description of the righteous man whom he compares to the tree of life in paradise, amongst his other excellences speaks of this, "His delight is in the law of the Lord; and in his law doth he meditate day and night."(9) In the close of his most solemn vision Daniel declares that "the righteous shall shine as the stars; and the wise, that is the learned, as the firmament."(10) You can see, therefore, how great is the difference between righteous ignorance and instructed righteousness. Those who have the first are compared with the stars, those who have the second with the heavens. Yet, according to the exact sense of the Hebrew, both statements may be understood of the learned, for it is to be read in this way:--"They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever." Why is the apostle Paul called a chosen vessel?(1) Assuredly because he is a repertory of the Law and of the holy scriptures. The learned teaching of our Lord strikes the Pharisees dumb with amazement, and they are filled with astonishment to find that Peter and John know the Law although they have not learned letters. For to these the Holy Ghost immediately suggested what comes to others by daily study and meditation; and, as it is written,(2) they were "taught of God." The Saviour had only accomplished his twelfth year when the scene in the temple took place;(3) but when he interrogated the elders concerning the Law His wise questions conveyed rather than sought information.
4. But perhaps we ought to call Peter and John ignorant, both of whom could say of themselves, "though I be rude in speech, yet not in knowledge."(4) Was John a mere fisherman, rude and untaught? If so, whence did he get the words "In the beginning was the word, and the word was with God and the word was God."(5) Logos in Greek has many meanings. It signifies word and reason and reckoning and the cause of individual things by which those which are subsist. All of which things we rightly predicate of Christ. This truth Plato with all his learning did not know, of this Demosthenes with all his eloquence was ignorant. "I will destroy," it is said, "the wisdom of the wise, and will bring to nothing the understanding of the prudent."(6) The true wisdom must destroy the false, and, although the foolishness of preaching(7) is inseparable from the Cross, Paul speaks "wisdom among them that are perfect, yet not the wisdom of this world, nor of the princes of this world that come to nought," but he speaks "the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world."(8) God's wisdom is Christ, for Christ, we are told, is "the power of God and the wisdom of God."(9) He is the wisdom which is hidden in a mystery, of which also we read in the heading of the ninth psalm "for the hidden things of the son."(10) In Him are hidden all the treasures of wisdom and knowledge. He also who was hidden in a mystery is the same that was foreordained before the world. Now it was in the Law and in the Prophets that he was foreordained and prefigured. For this reason too the prophets were called seers,(1) because they saw Him whom others did not see. Abraham saw His day and was glad.(2) The heavens which were sealed to a rebellious people were opened to Ezekiel. "Open thou mine eyes," saith David, "that I may behold wonderful things out of thy Law."(3) For "the law is spiritual"(4) and a revelation is needed to enable us to comprehend it and, when God uncovers His face, to behold His glory.
5. In the apocalypse a book is shewn sealed with seven seals,(5) which if you deliver to one that is learned saying, Read this, he will answer you, I cannot, for it is sealed.(6) How many there are to-day who fancy themselves learned, yet the scriptures are a sealed book to them, and one which they cannot open save through Him who has the key of David, "he that openeth and no man shutteth; and shutteth and no man openeth."(7) In the Acts of the Apostles the holy eunuch (or rather "man" for so the scripture calls him(8)) when reading Isaiah he is asked by Philip "Understandest thou what thou readest?", makes answer:--"How can I except some man should guide me?"(9) To digress for a moment to myself, I am neither holier nor more diligent than this eunuch, who came from Ethiopia, that is from the ends of the world, to the Temple leaving behind him a queen's palace, and was so great a lover of the Law and of divine knowledge that he read the holy scriptures even in his chariot. Yet although he had the book in his hand and took into his mind the words of the Lord, nay even had them on his tongue and uttered them with his lips, he still knew not Him, whom--not knowing-- he worshipped in the book. Then Philip came and shewed him Jesus, who was concealed beneath the letter. Wondrous excellence of the teacher! In the same hour the eunuch believed and was baptized; he became one of the faithful and a saint. He was no longer a pupil but a master; and he found more in the church's font there in the wilderness than he had ever done in the gilded temple of the synagogue.
6. These instances have been just touched upon by me (the limits of a letter forbid a more discursive treatment of them) to convince you that in the holy scriptures you can make no progress unless you have a guide to shew you the way. I say nothing of the knowledge of grammarians, rhetoricians, philosophers, geometers, logicians, musicians, astronomers, astrologers, physicians, whose several kinds of skill are most useful to mankind, and may be ranged under the three heads of teaching, method, and proficiency. I will pass to the less important crafts which require manual dexterity more than mental ability. Husbandmen, masons, carpenters, workers in wood and metal, wool-dressers and fullers, as well as those artisans who make furniture and cheap utensils, cannot attain the ends they seek without instruction from qualified persons.As Horace says(1)
"Doctors alone profess the healing art And none but joiners ever try to join."
7. The art of interpreting the scriptures is the only one of which all men everywhere claim to be masters. To quote Horace again
"Taught or untaught we all write poetry."(2)
The chatty old woman, the doting old man, and the wordy sophist, one and all take in hand the Scriptures, rend them in pieces and teach them before they have learned them. Some with brows knit and bombastic words, balanced one against the other philosophize concerning the sacred writings among weak women. Others--I blush to say it--learn of women what they are to teach men; and as if even this were not enough, they boldly explain to others what they themselves by no means understand. I say nothing of persons who, like myself have been familiar with secular literature before they have come to the study of the holy scriptures. Such men when they charm the popular ear by the finish of their style suppose every word they say to be a law of God. They do not deign to notice what Prophets and apostles have intended but they adapt conflicting passages to suit their own meaning, as if it were a grand way of teaching--and not rather the faultiest of all--to misrepresent a writer's views and to force the scriptures reluctantly to do their will. They forget that we have read centos from Homer and Virgil; but we never think of calling the Christless Maro(3) a Christian because of his lines:--
Now comes the Virgin back and Saturn's reign, Now from high heaven comes a Child newborn.(4)
Another line might be addressed by the Father to the Son:--
Hail, only Son, my Might and Majesty.(5)
And yet another might follow the Saviour's words on the cross:--
Such words he spake and there transfixed remained.(6)
But all this is puerile. and resembles the sleight-of-hand of a mountebank. It is idle to try to teach what you do not know, and--if I may speak with some warmth--is worse still to be ignorant of your ignorance.
8. Genesis, we shall be told, needs no explanation; its topics are too simple--the birth of the world, the origin of the human race,(1) the division of the earth,(2) the confusion of tongues,(3) and the descent of the Hebrews into Egypt!(4) Exodus, no doubt, is equally plain, containing as it does merely an account of the ten plagues,(5) the decalogue,(6) and sundry mysterious and divine precepts! The meaning of Leviticus is of course self- evident, although every sacrifice that it describes, nay more every word that it contains, the description of Aaron's vestments,(7) and all the regulations connected with the Levites are symbols of things heavenly! The book of Numbers too--are not its very figures,(8) and Balaam's prophecy,(9) and the forty-two camping places in the wilderness (10) so many mysteries? Deuteronomy also, that is the second law or the foreshadowing of the law of the gospel,--does it not, while exhibiting things known before, put old truths in a new light? So far the 'five words' of the Pentateuch, with which the apostle boasts his wish to speak in the Church.(11) Then, as for Job,(12) that pattern of patience, what mysteries are there not contained in his discourses? Commencing in prose the book soon glides into verse and at the end once more reverts to prose. By the way in which it lays down propositions, assumes postulates, adduces proofs, and draws inferences, it illustrates all the laws of logic. Single words occurring in the book are full of meaning. To say nothing of other topics, it prophesies the resurrection of men's bodies at once with more clearness and with more caution than any one has yet shewn. "I know," Job says, "that my redeemer liveth, and that at the last day I shall rise again from the earth; and I shall be clothed again with my skin, and in my flesh shall I see God. Whom I shall see for myself, and mine eyes shall behold, and not another. This my hope is stored up in my own bosom."(13) I will pass on to Jesus the son of Nave(14)--a type of the Lord in name as well as in deed-- who crossed over Jordan, subdued hostile kingdoms, divided the land among the conquering people and who, in every city, village, mountain, river, hill-torrent, and boundary which he dealt with, marked out the spiritual realms of the heavenly Jerusalem, that is, of the church.(1) In the book of Judges every one of the popular leaders is a type. Ruth the Moabitess fulfils the prophecy of Isaiah:--"Send thou a lamb, O Lord, as ruler of the land from the rock of the wilderness to the mount of the daughter of Zion."(2) Under the figures of Eli's death and the slaying of Saul Samuel shews the abolition of the old law. Again in Zadok and in David he bears witness to the mysteries of the new priesthood and of the new royalty. The third and fourth books of Kings called in Hebrew Malachim give the history of the kingdom of Judah from Solomon to Jeconiah,(3) and of that of Israel from Jeroboam the son of Nebat to Hoshea who was carried away into Assyria. If you merely regard the narrative, the words are simple enough, but if you look beneath the surface at the hidden meaning of it, you find a description of the small numbers of the church and of the wars which the heretics wage against it. The twelve prophets whose writings are compressed within the narrow limits of a single volume,(4) have typical meanings far different from their literal ones Hosea speaks many times of Ephraim, of Samaria, of Joseph, of Jezreel, of a wife of whoredoms and of children of whoredoms,(5) of an adulteress shut up within the chamber of her husband, sitting for a long time in widowhood and in the garb of mourning, awaiting the time when her husband will return to her.(6) Joel the son of Pethuel describes the land of the twelve tribes as spoiled and devastated by the palmerworm the canker-worm, the locust, and the blight,(7) and predicts that after the overthrow of the former people the Holy Spirit shall be poured out upon God's servants and handmaids;(8) the same spirit, that is, which was to be poured out in the upper chamber at Zion upon the one hundred and twenty believers.(9) These believers rising by gradual and regular gradations from one to fifteen form the steps to which there is a mystical allusion in the "psalms of degrees."(10) Amos, although he is only "an herdman" from the country, "a gatherer of sycomore fruit,"(11) cannot be explained in a few words. For who can adequately speak of the three transgressions and the four of Damascus, of Gaza, of Tyre, of Idumaea, of Moab, of the children of Ammon, and in the seventh and eighth place of Judah and of Israel? He speaks to the fat kine that are in the mountain of Samaria,(1) and bears witness that the great house and the little house shall fall.(2) He sees now the maker of the grasshopper,(2) now the Lord, standing upon a wall(4) daubed (5) or made of adamant,(6) now a basket of apples(7) that brings doom to the transgressors, and now a famine upon the earth "not a famine of bread, nor a thirst for water, but of hearing the words of the Lord."(8) Obadiah, whose name means the servant of God, thunders against Edom red with blood and against the creature born of earth.(9) He smites him with the spear of the spirit because of his continual rivalry with his brother Jacob. Jonah, fairest of doves, whose shipwreck shews in a figure the passion of the Lord, recalls the world to penitence, and while he preaches to Nineveh, announces salvation to all the heathen. Micah the Morasthite a joint heir with Christ(10) announces the spoiling of the daughter of the robber and lays siege against her, because she has smitten the jawbone of the judge of Israel.(11) Nahum, the consoler of the world, rebukes "the bloody city"(12) and when it is overthrown cries: -"Behold upon the mountains the feet of him that bringeth good tidings."(13) Habakkuk, like a strong and unyielding wrestler,(14) stands upon his watch and sets his foot upon the tower(15) that he may contemplate Christ upon the cross and say "His glory covered the heavens and the earth was full of his praise. And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power."(16) Zephaniah, that is the bodyguard and knower of the secrets of the Lord,(17) hears "a cry from the fishgate, and an howling from the second, and a great crashing from the hills."(18) He proclaims "howling to the inhabitants of the mortar;(19) for all the people of Canaan are undone; all they that were laden with silver are cut off."(20) Haggai, that is he who is glad or joyful, who has sown in tears to reap in joy,(21) is occupied with the rebuilding of the temple. He represents the Lord (the Father, that is) as saying "Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations and he who is desired(1) of all nations shall come'(2) Zechariah, he that is mindful of his Lord,(3) gives us many prophecies. He sees Jesus,(4) "clothed with filthy garments,"(5) a stone with seven eyes,(6) a candle- stick all of gold with lamps as many as the eyes, and two olivetrees on the right side of the bowl(7) and on the left. After he has described the horses, red, black, white, and grisled,(8) and the cutting off of the chariot from Ephraim and of the horse from Jerusalem(9) he goes on to prophesy and predict a king who shall be a poor man and who shall sit "upon a colt the foal of an ass."(10) Malachi, the last of all the prophets, speaks openly of the rejection of Israel and the calling of the nations. "I have no pleasure in you, saith the Lord of hosts, neither will I accept an offering at your hand. For from the rising of the sun even unto the going down of the same, my name is great among the Gentiles: and in every place incense(11) is offered unto my name, and a pure offering."(12) As for Isaiah, Jeremiah, Ezekiel, and Daniel, who can fully understand or adequately explain them? The first of them seems to compose not a prophecy but a gospel. The second speaks of a rod of an almond tree(13) and of a seething pot with its face toward the north,(14) and of a leopard which has changed its spots.(15) He also goes four times through the alphabet in different metres.(16) The beginning and ending of Ezekiel, the third of the four, are involved in so great obscurity that like the commencement of Genesis they are not studied by the Hebrews until they are thirty years old. Daniel, the fourth and last of the four prophets, having knowledge of the times and being interested in the whole world, in clear language proclaims the stone cut out of the mountain without hands that overthrows all kingdoms.(17) David, who is our Simonides, Pindar, and Alcaeus, our Horace, our Catullus, and our Serenus all in one, sings of Christ to his lyre; and on a psaltery with ten strings calls him from the lower world to rise again. Solomon, a lover of peace(18) and of the Lord, corrects morals, teaches nature, unites Christ and the church, and sings a sweet marriage song(19) to celebrate that holy bridal. Esther, a type of the church, frees her people from danger and, after having slain Haman whose name means iniquity, hands down to posterity a memorable day and a great feast.(1) The book of things omitted' or epitome of the old dispensation(3) is of such importance and value that without it any one who should claim to himself a knowledge of the scriptures would make himself a laughing stock in his own eyes. Every name used in it, nay even the conjunction of the words, serves to throw light on narratives passed over in the books of Kings and upon questions suggested by the gospel. Ezra and Nehemiah, that is the Lord's helper and His consoler, are united in a single book. They restore the Temple and build up the walls of the city. In their pages we see the throng of the Israelites returning to their native land, we read of priests and Levites, of Israel proper and of proselytes; and we are even told the several families to which the task of building the walls and towers was assigned. These references convey one meaning upon the surface, but another below it.
9. [In Migne, 8.] You see how, carried away by my love of the scriptures, I have exceeded the limits of a letter vet have not fully accomplished my object. We have heard only what it is that we ought to know and to desire, so that we too may be able to say with the psalmist:--"My soul breaketh out for the very fervent desire that it hath alway unto thy judgments."(4) But the saying of Socrates about himself--"this only I know that I know nothing"(5)--is fulfilled in our case also. The New Testament I will briefly deal with. Matthew, Mark, Luke and John are the Lord's team of four,(6) the true cherubim or store of knowledge.(7) With them the whole body is full of eyes,(8) they glitter as sparks,(9) they run and return like lightning,(10) their feet are straight feet(11) and lifted up, their backs also are winged, ready to fly in all directions. They hold together each by each and are interwoven one with another:(12) like wheels within wheels they roll along(13) and go whithersoever the breath of the Holy Spirit wafts them.(14) The apostle Paul writes to seven churches(15) (for the eighth epistle-- that to the Hebrews--is not generally counted in with the other). He instructs
Timothy and Titus; he intercedes with Philemon for his runaway slave.(16) Of him I think it better to say nothing than to write inadequately. The Acts of the Apostles seem to relate a mere unvarnished narrative descriptive of the infancy of the newly born church but when once we realize that their author is Luke the physician whose praise is in the gospel,(1) we shall see that all his words are medicine for the sick soul. The apostles James, Peter, John, and Jude, have published seven epistles at once spiritual and to the point, short and long, short that is in words but lengthy in substance so that there are few indeed who do not find themselves in the dark when they read them. The apocalypse of John has as many mysteries as words. In saying this I have said less than the book deserves. All praise of it is inadequate; manifold meanings lie hid in its every word.
10. [In Migne, 9.] I beg of you, my dear brother, to live among these books, to meditate upon them, to know nothing else, to seek nothing else. Does not such a life seem to you a foretaste of heaven here on earth? Let not the simplicity of the scripture or the poorness of its vocabulary offend you; for these are due either to the faults of translators or else to deliberate purpose: for in this way it is better fitted for the instruction of an unlettered congregation as the educated person can take one meaning and the uneducated another from one and the same sentence. I am not so dull or so forward as to profess that I myself know it, or that I can pluck upon the earth the fruit which has its root in heaven, but I confess that I should like to do so. I put myself before the man who sits idle and, while I lay no claim to be a master, I readily pledge myself to be a fellow-student. "Every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened."(2) Let us learn upon earth that knowledge which will continue with us in heaven.
11. [In Migne, 10.] I will receive you with open hands and--if I may boast and speak foolishly like Hermagoras(3)--I will strive to learn with you whatever you desire to study. Eusebius who is here regards you with the affection of a brother; he(4) has made your letter twice as precious by telling me of your sincerity of character, your contempt for the world, your constancy in friendship, and your love to Christ. The letter bears on its face (without any aid from him) your prudence and the charm of your style. Make haste then, I beseech you, and cut instead of loosing the hawser which prevents your vessel from moving in the sea. The man who sells his goods because he despises them and means to renounce the world can have no desire to sell them dear. Count as money gained the sum that you must expend upon your outfit. There is an old saying that a miser lacks as much what he has as what he has not. The believer has a whole world of wealth; the unbeliever has not a single farthing. Let us always live "as having nothing and yet possessing all things."(1) Food and raiment, these are the Christian's wealth.(2) If your property is in your own power,(3) sell it: if not, cast it from you. "If any man ... will take away thy coat, let him have the cloke also."(4) You are all for delay, you wish to defer action: unless--so you argue--unless I sell my goods piecemeal and with caution, Christ will be at a loss to feed his poor. Nay, he who has offered himself to God, has given Him everything once for all. The apostles did but forsake ships and nets.(5) The widow cast but two brass coins into the treasury(6) and yet she shall be preferred before Croesus(7) with all his wealth. He readily despises all things who reflects always that he must die.
Taken from "The Early Church Fathers and Other Works" originally published by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in 1867. (LNPF II/VI, Schaff and Wace). The digital version is by The Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
