Caput XXXV
The Two Cities and the Four Generations
Odo introduces the Augustinian framework of two cities born from Cain and Abel, dividing them into four generations and noting that each person begins wicked and is made good through baptismal grace.
These two generations, or two cities — which, as has been said, arose from the two sons of Adam — are divided into four generations. And so, following that example by which Cain, the author of evil, was the firstborn, each of us is at first wicked and afterward, through the grace of baptism, becomes good. Let us now speak first about the generation of the wicked.
The Two Kinds of the Wicked
The generation of the wicked is itself divided into two kinds.
It is itself divided into two kinds.
The Powerful Who Oppress and Indulge
The first kind of wicked are the powerful who oppress the poor, indulge in luxury and pleasure, and harbor corrupt desires even when unable to act on them, despising the poor like a lamp held in contempt by the rich.
For it openly includes the wicked — such as all the powerful who oppress the poor — whose characteristic trait is either to indulge themselves in luxuries, or to use the power they've received from God to harm others, or to dissolve themselves in pleasures. And even when they lack the ability to carry out their desires, the will to do so is always present in them. And so guilt is always present in them, since they are ceaselessly entangled in corrupt desires, and because they look down on every poor person. As was said above, it is well written of them: 'A lamp despised in the thoughts of the rich' (Job 12:5).✦
The Rich in Spirit: Pride of Heart
The term 'the rich' in Scripture designates all who are swollen with proud thoughts within themselves.
In this passage, by the name 'the rich' all those are designated who are swollen with proud thoughts within themselves.
Those Enriched by God Who Fight with His Gifts
Many are made rich by possessions yet fail to seek God's true riches, and instead of loving their Creator for His gifts, they turn those very gifts against Him.
For many are made rich by possessions: while they see themselves abounding in works, they do not seek the true riches of God. And those who, despite having been enriched with good things beyond their merit, ought to have been stirred to love of their Creator — instead fight against him with his own gifts.
The Proud Poor and the Love of Riches
Others, though lacking earthly goods, are inwardly proud and perpetually burn with desire for riches.
But others, though earthly goods are not at their disposal, are nevertheless proud within themselves, and always burn with love of riches.
Gregory's Judgment: Pride of Possessions or Manners
Citing Gregory the Great's Moralia, Odo concludes that in God's judgment it makes no difference whether the wicked swell with possessions or with proud manners alone, for both oppress or despise the humble who use earthly things without desiring them.
These people — clearly, because the love of the life to come does not humble them — the insolence of corrupt manners assigns among the depraved rich. But as is said in the tenth book of the Moralia, in the vengeance of judgment it makes no difference whether they swell with possessions or with manners alone: that is, they either oppress or despise any humble people who have earthly things in their use but not in their desire, and who love the life to come — while they themselves certainly die either to earthly things or to desires alone.
Read the original Latin
Istae duae generationes, vel duae civitates, quae, ut dictum est, a duobus Adae filiis exortae sunt, in quatuor generationibus partiuntur: ut autem secundum illud exemplum quo malorum auctor Cain primogenitus fuit, et unusquisque nostrum primo malus est, et postea per gratiam baptismi fit bonus, nunc primo de malorum generatione dicamus. Ipsa in duobus generibus dividitur. Habet enim aperte malos, ut sunt omnes potentes pauperum oppressores, quibus hoc proprium est, ut vel deliciis se dilatent, vel potentiam divinitus acceptam ad aliorum laesiones exerceant, vel se per voluptates dissolvant; et si faciendi effectus deest, voluntas tamen agendi semper in eis est. Unde et semper inest in eis reatus, quoniam pravis desideriis indesinenter implicantur, et quia pauperes quosque despiciunt, ut supra dicitur, bene de eis scriptum est: Lampas contempta apud cogitationes divitum (Job XII, 5). Quo loco divitum nomine cuncti designantur, qui superbis apud se cogitationibus tument. Plerique enim rebus ditantur, qui dum se operibus abundare conspiciunt, veras Dei divitias non requirunt; et qui contra meritum ditati bonis ad amorem Conditoris provocari debuerunt, magis contra illum suis donis pugnant. Aliis vero res terrenae non suppetunt, sed tamen apud se superbiunt, et amore divitiarum semper inaestuant. Quos videlicet quia vitae sequentis amor non humiliat, inter pravos divites morum protervia addicit: at sicut in libro X Moralium dicitur, nihil in ultione judicii discrepat, utrum rebus an solis moribus intumescant: qui scilicet quoslibet humiles, qui terrena in usu, non in desiderio habentes, sequentem vitam diligunt, vel opprimunt, vel despiciunt: cum ipsi utique aut rebus terrenis, aut solis desideriis moriuntur.
Scripture echoes
- ↩Job.12.5 — A lamp of contempt to the one at ease, set for the stumbling of feet.
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