Caput 13
The Mystery of Divine Justice
A seeker questions the apparent inequalities in divine grace, suffering, and worldly prosperity.
Then the religious man mentioned above appeared in his place and said, "O Judge, I ask you: Why is your grace taken away from some so quickly, while others are tolerated for a long time in their malice?" And why is grace given to some in their youth, while others are deprived of it in their old age? Also, why are some people troubled beyond measure, while others seem almost free from trouble? Also, why are some people given such incomparably sharp intelligence and talent, while others are like donkeys, lacking all understanding? Also, why are some people so hardened, while others rejoice in such wonderful consolation? Also, why is it that the wicked are given more prosperity in this world than the good? “Also, why is one called at the beginning, and another near the end?”
The Wisdom of the Judge
The Judge explains that grace is withdrawn due to human ingratitude and negligence, and that trials serve as warnings.
The Judge answered: "My friend, all my works have been in my foreknowledge from the beginning, and everything that has been made was created for the comfort of humanity." But because people prefer their own will to mine, it's only fair that the good things freely given to them are taken away, so they might learn that everything is reasonable and just in the eyes of God. And because many are ungrateful for my grace and become all the more indifferent the more gifts are multiplied for them, those gifts are taken away from them sooner, so that the counsel of my divinity may be revealed more quickly and so that a person doesn't abuse my grace to their own greater judgment. As for why some people are tolerated in their malice for so long, it's because many of them still have something tolerable mixed in with their evil. For they either help others to grow, or they serve as a warning to others—just as Saul, when he was rebuked by Samuel, seemed to have sinned only a little in the eyes of men, but David sinned more. Yet when the trial came, Saul disobeyed and turned away from Me, his God, and consulted a medium; but David, when tested, became more faithful, patiently enduring what was inflicted upon him and regarding these hardships as payment for his sins. My patient endurance of Saul demonstrates both Saul's ingratitude and the patience of my divinity; but the choice of David reveals my foreknowledge, as well as David's future humility and his compunction. “Again, why is grace taken away from some in their old age? I answer: Grace is given to everyone so that the Giver of grace may be loved by everyone.” Because so many are ungrateful for my divine grace toward the end of their lives, just as Solomon was, it’s only right that what wasn't guarded carefully before the end should be taken away at the end. Sometimes my gift and divine grace are taken away because of the recipient's negligence—since they don't pay attention to what they've received or what they owe in return—and sometimes for the sake of others' caution, so that everyone standing in grace might always be afraid and fearful of the fall of others.✦ Even the wise have fallen through negligence, and those who seemed to be my friends have been tripped up by ingratitude.
Tribulation and the Purpose of Suffering
God clarifies that all suffering is permitted for a purpose, whether to discipline, test, or lead to future consolation.
As for why some people experience greater tribulation, I answer: I am the Creator of all things. Therefore, no tribulation comes without my permission, just as it is written: "I am God, who creates evil," meaning that I permit tribulation, because no tribulation happens—even to the Gentiles—without me and without a reasonable cause.✦ My prophets also foretold much about the adversities of the Gentiles, so that those who were negligent and abusing their reason might be disciplined by the lash, and so that I, God, by permitting all things, might be known and glorified by every nation. If I, God, do not spare the pagans from the lash, I will spare even less those who have tasted more deeply of the sweetness of my divine grace. Tribulation is lighter for some and heavier for others so that people might be turned away from sin, and so that those who have been afflicted in this life might find consolation in the next. For anyone who is judged, and who judges themselves in this life, won't face the future judgment, as it is written: 'They will pass from death into life.'1 The reason some people are spared from the lash is so that, if they were lashed, they wouldn't fall into a more severe judgment by complaining; for there are many who don't deserve to be lashed in this life. There are some in this life who are burdened by neither physical nor spiritual trouble; they are so secure that they act as if God doesn't exist, or as if God spares them because of their own good works. They have every reason to fear and grieve, lest I, God, having spared them in this life, should arrive unexpectedly and judge them all the more severely for not having felt compunction. Some people, while enjoying physical health, are troubled in their souls by the contempt shown toward God; others, however, enjoy neither physical health nor internal consolation of spirit, yet they stand firm in my service and honor as best they can. Some are afflicted with infirmities from birth until the very end. I, their God, moderate all their troubles so that nothing happens without a purpose and a reward, because the eyes of many are opened in trouble who were asleep before the temptations came.
Intellect, Nature, and Grace
The Judge addresses why intellect varies among people, emphasizing that a holy life is more valuable than mere knowledge.
As to why some have greater understanding, I answer: no matter how much wisdom someone may have, it's of no use to the soul for eternal salvation unless it's also brightened by a good life; in fact, it's more useful to have less knowledge and a better life. For this reason, everyone is given a measured capacity for reason, through which, if they live a godly life, they can attain heaven. Nevertheless, this capacity for reason differs in many people, depending on their natural and spiritual disposition. Just as a person grows toward the perfection of virtue through divine fervor and good works, so too, through an evil will, a corrupt natural disposition, and a twisted upbringing, a person slips away into vanity. Nature often suffers a setback when it tries to act against its own nature, and that is where sin comes in. It’s not without reason that some people have great intellect, yet it’s useless—just like those who possess knowledge but lack the life to match it. Some people, however, have less knowledge but live better lives. In some people, reason and life are in harmony, but conversely, in others, there is neither reason nor life. This variety, therefore, happens sometimes by my own ordered, divine permission—whether for people's benefit or for their humiliation and instruction—sometimes because of ingratitude and temptation, and sometimes because of the weakness of nature and hidden sins. This also happens sometimes to avoid the occasion of a greater sin, and because nature isn't capable of grasping higher things. Everyone, therefore, who has the grace of understanding should be afraid that, if they are negligent, they will be judged more severely for it. But the person who lacks intellect and natural talent should be content, and work as hard as they can with the little they have, because they've been spared many occasions for sin. For the Apostle Peter was forgetful in his youth, and John was an unlearned man.2 They attained true wisdom in their old age because they sought the beginning of wisdom.3 Solomon was a teachable young man, and Aristotle was a subtle one. They failed to grasp the beginning of wisdom because they didn't glorify the Giver of knowledge as they should have, nor did they practice what they knew and taught; they learned not for themselves, but for others. But Balaam also had knowledge that he didn't live by; that's why a donkey rebuked his foolishness. And Daniel, while still young, judged the elders. Because learning without a good life doesn't please me, it's necessary that those who misuse their reason be corrected; for I, the God and Lord of all, give knowledge to people, and I correct both the wise and the foolish.
The Parable of the Two Fields
Using the metaphor of two fields, God explains the hardening of the heart and the necessity of human cooperation with grace.
As for why some people become hardened, I answer: Pharaoh's hardening was his own fault, not mine, because he refused to conform himself to my divine will. For hardness of heart is nothing other than the withdrawal of my divine grace, which is withheld because a person does not offer back to me, God, what they possess freely—namely, their own will—as you'll be able to understand through an example. A man owned two fields; one remained uncultivated, while the other produced a harvest at the proper times. His friend said to him, "I'm surprised that, being both wise and wealthy, you don't cultivate your fields more diligently, or why you don't turn them over to others to cultivate." He replied, "One of the fields, no matter how much care I put into it, produces nothing but the worst weeds, which harmful beasts occupy and ruin the place." If I add richness to it, it just grows arrogant in its indulgence, so that even if it produces a little wheat, more weeds spring up, which I refuse to gather, because I don't want anything but pure wheat. It's wiser, therefore, to leave that field uncultivated so that beasts won't occupy it or hide in the grass. And if some bitter herbs do sprout, it's useful for the sheep; once they've tasted them, they learn not to turn up their noses at what is sweet.4 The other field, however, is prepared according to the changing seasons. Some parts of it are rocky and need richness, other parts are damp and need warmth, and still others are dry and need moisture. Therefore, I intend to adjust my work to suit the quality of the field. And so, I, God, am like that man. The first field is the free impulse of the will given to man, which he moves more against me than for me. Even if someone does things that please me, they still provoke me in many other ways, because the human will and my own don't align. Pharaoh did the same; even though he knew my power from clear signs, he still hardened his heart against me, choosing to persist in his malice. That is why he has experienced my justice; it's only right that someone who doesn't use small things well shouldn't be allowed to boast about greater ones. The other field is the obedience of a good mind and the letting go of one's own will. If such a mind is dry in its devotion, it must wait for the rain of my divine grace. If it's hardened by impatience and stubbornness, let it calmly endure purification and correction. If it's soft through the lusts of the flesh, let it embrace abstinence and be like an animal ready to do its master's will, because I, God, take great glory in such a soul. So, the reason some people remain hardened is that their own will is contrary to mine; for although I want everyone to be saved, it doesn't happen unless a person personally cooperates by conforming their entire will to my will. It's my hidden judgment that not everyone is given the same level of progress and grace; I alone know and manage what is helpful and owed to each person, and I also restrain a person's striving so they don't fall more deeply. For many possess the talent of grace, who would be capable of working, yet they refuse. Others abstain from sin out of fear of punishment, or because they lack the opportunity to sin, or because sin simply doesn't delight them. This is why greater gifts are not given to some; I alone, who know the hearts of men, know how to distribute my gifts.
The Call of the Faithful
God concludes by explaining the prosperity of the wicked and the timing of the divine call, urging constant humility.
As for why the wicked sometimes prosper in the world more than the good, I answer: this is a sign of my great patience and love, and a testing of the just. If I gave worldly goods only to my friends, the wicked would lose hope and the good would become arrogant. But worldly goods are given to everyone so that I, God—the creator and giver of all things—might be loved by everyone, and so that when the good become arrogant, they might be instructed in justice through the wicked. Everyone should understand that worldly things aren't to be loved, nor should they be put before me, their God; they are to be held only for the sake of sustenance, and the less people find any stability in worldly things, the more fervent they should be in my service. As for why one is called at the beginning and another toward the end, I answer: I am like a mother who, seeing hope of life in her children, gives stronger things to some and lighter things to others. Yet for those in whom there is no such hope, I still have compassion and do whatever I can for them. But if the children get worse because of the mother's medicine, what's the point of working so hard? This is how I deal with a person. When someone’s will is seen to be more fervent, and their humility and stability more constant, grace comes to them at the beginning and follows them to the end. But anyone who, even in the midst of their own failings, still strives and longs to become better, deserves to be called near the end. But anyone who is ungrateful doesn't deserve to be admitted to the mother's breast.
Read the original Latin
Item apparuit religiosus qui supra in gradu suo dicens: "O iudex, quero a te: Cur ab aliis cicius subtrahitur gracia tua et alii diu tollerantur in malicia sua?"
"Item cur aliis in iuuentute tribuitur gracia, alii in senectute priuantur ea?"
"Item cur alii tribulantur vltra modum, alii sunt quasi securi a tribulacione?"
"Item cur aliis intelligencia et ingenium datur incomparabiliter docile, alii sunt sicut asini sine intellectu?"
"Item cur aliqui nimis indurantur, alii consolacione mirabili gratulantur?"
"Item cur malis datur maior prosperitas in mundo quam bonis?"
"Item cur vnus vocatur in principio, alius circa finem?"
Respondit iudex: "Amice, omnia opera mea ab inicio sunt in presciencia mea et omnia, quecumque facta sunt, ad solacium hominis creata sunt.
Verum quia homo prefert voluntatem propriam voluntati mee, ideo ex iusticia auferuntur ei bona sibi data gratuite, vt sciat homo omnia racionabilia et iusta apud Deum.
Et quia multi ingrati sunt gracie mee et tanto indeuociores fiunt, quo plus multiplicantur eis dona, propterea auferuntur ab illis cicius dona, vt consilium deitatis mee manifestetur celerius et ne homo in maius iudicium suum gracia mea abutatur.
Item, cur in malicia aliqui diu tollerantur, racio est, quia multi inter mala sua habent aliquod tollerabile.
Nam aut proficiunt aliis aut cautela sunt aliis, sicut Saul, cum argueretur a Samuele, modicum videbatur in conspectu hominum peccasse sed Dauid plus;
attamen instante probacione Saul inobediens recessit a me Deo suo et consuluit phitonissam, Dauid vero in temptacione factus est fidelior, sustinens pacienter illata et reputans accidencia sibi pro peccatis suis.
In hoc igitur, quod ego pacienter sustinui Saulem, demonstratur ingratitudo Saulis et paciencia deitatis mee; quod vero Dauid electus est, ostenditur presciencia mea et humilitas futura Dauidis et contricio eius."
"Item, cur aliquibus gracia aufertur in senectute, respondeo: Omnibus datur gracia ad hoc, vt ab omnibus diligatur dator gracie.
Ergo, quia multi sunt circa finem ingrati mee gracie diuine sicut Salomon, ideo iustum est, vt auferatur in fine, quod non custodiebatur sollicite ante finem.
Nam donum et diuina gracia mea aufertur quandoque propter negligenciam accipientis, quia non attendit, qualia accepit et que redderet, quandoque propter cautelam aliorum, vt vnusquisque stans in gracia semper metuat et de casu aliorum timeat.
Quia eciam sapientes ceciderunt ex negligencia et eciam, qui amici mei videbantur, per ingratitudinem supplantati sunt."
"Item, cur aliquibus maior est tribulacio, respondeo: Ego sum omnium conditor. Ideo nulla tribulacio venit sine permissione mea, sicut scriptum est:
'Ego sum Deus creans malum', idest permittens tribulacionem, quia nec tribulacio accidit gentilibus sine me et sine racionabili causa.
Nam prophete mei eciam predixerunt multa de aduersitatibus gentilium, vt erudirentur flagellis negligentes et abutentes racione et vt ego Deus omnia permittens cognitus essem et glorificarer ab omni nacione.
Si igitur ego Deus non parco paganis a flagellis, minus parcam hiis, qui copiosius de dulcedine diuine gracie mee gustauerunt.
Quod ergo tribulacio aliis est minor, aliis maior, hoc ideo est, vt homines auertantur a peccato et vt tribulati in presenti consolacionem optineant in futuro.
Quia omnes, qui iudicantur et qui se ipsos iudicant in hoc seculo, non venient in futurum iudicium, sicut scriptum est: 'Transibunt de morte in vitam.'
Quod eciam aliqui supportantur a flagello, hoc ideo est, ne flagellati murmurando incurrant iudicium grauius, quia multi sunt, qui non merentur in presenti flagellari.
Quidam eciam sunt in hac vita, qui nec corporali nec spirituali molestia grauantur, qui ita securi sunt, quasi Deus non sit aut quasi propter iusticie opera eorum Deus parcit eis.
Quibus et formidandum vehementer est et dolendum, ne ego Deus parcens eis in presenti et improuisus adueniam et non compunctos durius dampnem.
Quidam eciam sunt, qui habentes sanitatem carnis tribulantur in anima de contemptu Dei, alii vero nec gaudent sanitate corporis nec consolacione interna animi et tamen stant pro posse suo in seruicio et honore meo. Quidam eciam ab vtero matris vsque ad finem affliguntur infirmitatibus.
Quorum omnium tribulaciones ita modero ego eorum Deus, vt nichil fiat sine causa et remuneracione, quia multorum oculi aperiuntur in tribulacione, qui ante temptaciones dormitabant."
"Item, cur aliqui habent maiorem intelligenciam, respondeo: Nichil prodest anime ad eternam salutem, quanta quis habundauerit sapiencia, nisi et fulgeat bona vita; ymmo vtilius est habere minorem scienciam et meliorem vitam.
Propterea vnicuique moderata est racio, per quam, si pie vixerit, optinere potest celum. Verumptamen racio in multis est dissimilis iuxta naturalem et spiritualem disposicionem.
Nam sicut homo per diuinum feruorem et virtutes proficit in virtutum perfeccionem, sic et per voluntatem malam et nature malam disposicionem et prauam educacionem homo defluit in vanitates.
Multociensque natura patitur defectum, quando contra naturam conatur et peccatur. Ergo non sine causa est, quod racio in aliquibus est magna, licet inutilis, sicut in illis, qui scienciam habent sed non vitam.
In aliis vero est minor sciencia sed melior vsus. In quibusdam vero concordant et racio et vita sed econtra in aliis nec racio nec vita.
Hec igitur varietas prouenit quandoque ex ordinata mea diuina permissione aut ad vtilitatem hominum aut ad humiliacionem eorum et erudicionem, quandoque propter ingratitudinem et temptacionem, quandoque propter nature defectum et latencia peccata.
Prouenit eciam quandoque propter occasionem vitandam maioris peccati et quia natura non est apcior ad maiora percipienda. Omnis ergo, qui graciam intellectus habet, timeat, ne grauius, si negligens fuerit, inde iudicetur.
Ille vero, qui non habet intellectum et ingenium, gaudeat et de modico, quod habet, quantum potest operetur, quia a multis occasionibus peccati est liberatus.
Nam Petrus apostolus in iuuentute obliuiosus erat, Iohannes ydiota. Qui in senectute apprehenderunt veram sapienciam, quia principium sapiencie quesierunt.
Salomon vero iuuenis erat docilis et Aristotiles subtilis. Qui non apprehenderunt inicium sapiencie, quia nec glorificauerunt sciencie datorem, vt debuerunt, nec imitati sunt, que sciuerunt et docuerunt, nec sibi sed aliis didicerunt.
Sed et Balaam habuit scienciam, quam non imitatus est; ideo asina corripuit eius insipienciam. Et Daniel iuuenis iudicabat seniores.
Quia litteratura non placet michi sine vita bona, ideo necesse est, vt, qui abutuntur racione, corrigantur, quia ego omnium Deus et Dominus do scienciam hominibus et ego corrigo sapientes et insipientes."
"Item, cur aliqui indurantur, respondeo: Quod Pharao induratus erat, culpa sua erat, non mea, quia noluit conformare se diuine voluntati mee.
Nam induracio nichil aliud est nisi subtraccio mee gracie diuine, que ideo subtrahitur, quia homo illud non tribuit michi Deo, quod habet liberum, scilicet propriam voluntatem, sicut per exemplum intelligere poteris.
Homo erat possidens duos agros, quorum alter incultus manens, alter certis temporibus fructificabat.
Cui dixit amicus suus: 'Miror', inquit, 'cum sis sapiens et diues, cur agros tuos diligencius non excolis aut cur non tradis aliis excolendos.'
Respondit ille: 'Alter agrorum, quantamcumque diligenciam exhibuero, nichil producit nisi herbas pessimas, quas bestie nociue occupant et deturpant locum;
cui si adhibuero pinguedinem, tantum lasciuiendo insolescit, quod, eciam si modicum frumenti produxerit, plures ascendunt zizanie, quas dedignor colligere, quia frumentum non desidero nisi purum.
Ergo consulcius est agrum talem dimittere incultum, quia tunc bestie non occupant locum nec bestie occultant se in herbis, et si alique herbe amare pullulant, vtile est pro ouibus, quia gustatis illis discunt suauia non fastidire.
Alter vero ager secundum temperiem temporum dispositus est. Cuius quedam pars est petrosa et indiget pinguedine, alia humida indigens calore, alia sicca indigens humore. Ideo secundum qualitatem agri opus meum volo temperare.'
Ego itaque Deus similis sum homini isti. Primus autem ager est libera mocio voluntatis data homini, quam magis mouet contra me quam pro me.
Qui et si aliqua placita michi fecerit, in pluribus tamen prouocat me, quia voluntas hominis et mea non concordant.
Sic et Pharao fecit, qui, cum ex certis signis cognosceret potenciam meam, nichilominus firmauit mentem suam contra me standi in malicia sua.
Ideo expertus est iusticiam meam, quia qui non bene vtitur minimis, iustum est, vt maximis non glorietur.
Alter vero ager est obediencia bone mentis et abieccio voluntatis proprie. Talis mens, si est arida in deuocione, expectare debet pluuiam mee gracie diuine.
Si est petrosa per impacienciam et obduracionem, equanimiter sustineat purgacionem et correpcionem. Si est humida per carnis lasciuiam, amplectatur abstinenciam et sit sicut animal paratum ad voluntatem possessoris, quia de tali mente ego Deus multum glorior.
Ergo, quod aliqui indurantur, hoc facit voluntas hominis michi contraria, quia licet ego omnes volo esse saluos, tamen non perficitur, nisi homo personaliter cooperatus fuerit, conformando omnem voluntatem suam voluntati mee.
Quod vero non omnibus datur equalis processus et gracia, hoc est occultum iudicium meum, qui scio et modero vnicuique, quid ei expedit et debetur, qui et restringo conatum hominis, ne profundius cadat.
Nam multi habent talentum gracie, qui operari sufficerent, sed renuunt. Alii abstinent a peccato timore supplicii et quia facultatem peccandi non habent vel quia peccatum non delectat eos. Ideo aliquibus non tribuuntur dona maiora, quia ego, qui noui solus mentes hominum, scio distribuere dona mea."
"Item, cur mali quandoque prosperantur in mundo magis quam boni, respondeo: Hoc est indicium magne paciencie et caritatis mee et probacio iustorum.
Nam si solis amicis meis darem temporalia bona, desperarent mali et superbirent boni. Sed ideo dantur omnibus bona temporalia, vt ego Deus, omnium dator et creator, diligar ab omnibus et vt, cum boni superbiunt, per malos erudiantur ad iusticiam.
Intelligant eciam omnes, quod temporalia non sunt diligenda nec michi Deo preponenda sed habenda ad solam sustentacionem, et sint ad seruicium meum tanto feruenciores, quo minus in temporalibus inueniunt aliquid stabilitatis."
"Item, cur vnus vocatur in principio, alter circa finem, respondeo: Ego sum quasi mater, que videns in filiis spem vite aliis dat forciora, aliis leuiora. Hiis vero, de quibus non est spes, eciam compatitur et facit, quantumcumque potest.
Sed si filii ex medicamento matris fiunt deteriores, quid necesse est tunc laborare?
Sic ego facio homini. Cuius voluntas preuidetur feruencior et humilitas et stabilitas constancior, huic accedit gracia in principio et subsequitur in finem.
Qui vero inter mala sua eciam conatur et afficit, vt melior fiat, hic meretur vocari circa finem. Qui vero ingratus est, non meretur admitti ad vbera matris."
Scripture echoes
Notes
- 1 ↩The Latin 'in hoc seculo' is rendered as 'in this life' to capture the contrast between the present temporal state and the future judgment.
- 2 ↩The term 'ydiota' (idiota) in this context refers to one lacking formal academic or philosophical training, rather than a lack of intelligence.
- 3 ↩An allusion to Psalm 110:10 (Vulgate) or Proverbs 1:7, 'The fear of the Lord is the beginning of wisdom'.
- 4 ↩The Latin 'fastidire' in this context implies a disdainful rejection or finding something unpalatable due to a lack of appreciation for its true quality.
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