Caput 15
The Mystery of Divine Order
God explains that all creation, even the smallest or most seemingly useless, serves a purposeful role in His wise and orderly design.
Then the religious person who appeared earlier, standing in his place, said: "O Judge, I ask you: Why were so many things created that seem to be of no use?" Also, why aren't souls remaining in the body, or departing from the body, commonly seen? Also, why aren't your friends always heard when they pray? Also, why aren't many people who want to do evil allowed to? Also, why do bad things happen to people who don't deserve them? Also, why do those who have the Spirit of God still sin? Why does the devil cling to some people and always stay present, while he never does so to others? The Judge answered, "Friend, just as my works are many, they are also wonderful and beyond understanding; and though there are many of them, none is without a reason." A person is like a child raised in a prison and in darkness; if someone told them that light and stars exist, they wouldn't believe it, because they've never seen them. In the same way, once someone has abandoned the true light, they find no pleasure except in darkness, just as the common saying goes: 'To those who get used to evil, evil starts to taste sweet.' Therefore, even though the human mind is darkened, there is no shadow or change in me; I arrange and have arranged all things so temperately, honestly, and wisely that nothing has been done without a reason and a purpose. In fact, I provide for the needs of everything—not just the highest mountain, the wilderness, or the lake, but even the beasts and the venomous reptiles; I provide for the utility of all creatures just as I do for humanity. I am, in fact, like someone who has specific areas for walking, others for storing tools, others for gentle and wild animals, others for the defenses and mysteries of his own counsel, others for the proper arrangement of the earth, and others for the correction of people.1 I, God, have ordered all things reasonably: some for human utility and delight, some as refuges for wild beasts and birds, and some for the exercise and restraint of human desire. Some things exist for the harmony of the elements, some to inspire wonder at my works, some for the punishment of sins and the balance of things above and below, and others for reasons known and reserved to me alone. Look at the bee: small and brief as it is, it knows how to draw much from many things to make honey, just as other creatures, both tiny and great, do. They surpass humans in their skill and discernment of herbs and in their consideration of what is useful to them; indeed, many things are beneficial to them that are actually harmful to humans. Why is it any wonder, then, that the human mind is too weak to grasp my wonders, when it's outmatched even by the smallest of creatures? Look, what could be more deformed than a frog or a snake, or more contemptible than a burr, a nettle, or things like them? And yet, they are very good to those who know how to discern my works. And so, everything that exists serves some useful purpose, and every living thing knows how its own nature can survive and be strengthened. Therefore, because all my works are wonderful and everything praises me, a person should know that the more beautiful and elevated they are above others, the more obligated they are, above all others, to honor me. Otherwise, if the force of the waters weren't held back by mountain ranges, where would people find a safe place to live? And if there weren't a refuge for animals, how would they escape the insatiable greed of humanity? And if people had everything they wanted, would they even look for heavenly things? If, however, the beasts didn't have to labor or fear, they would fall apart and grow weak. That is why many of my works remain hidden, so that I, a God who is wonderful and beyond comprehension, might be known and honored by people through their wonder at the wisdom I showed in creating so many of my creatures.
The Nature of the Soul and Prayer
God clarifies why the soul remains unseen and explains that unanswered prayers are often acts of mercy intended for the believer's spiritual growth.
As for why the soul isn't seen by man, I answer: the soul is of a far better nature than the body, because it comes from the power of my divinity and is immortal, sharing in the life of the angels, and is more excellent than all the planets and nobler than the whole world. Therefore, because the soul is of a most noble and fiery nature, giving life and warmth to the body, and because it is spiritual, it cannot be seen by physical things in any way except through physical likenesses. As for why my friends aren't always answered when they ask me for things in their prayers, I respond: I am like a mother who, seeing her child ask for something that would hurt him, puts off granting his request and quiets his crying with a certain sternness. This indignation isn't actually anger, but great mercy. That is why I, God, don't always grant what my friends ask for: because I see more clearly than they do what is truly better for their salvation. Didn't Paul and others pray effectively, and yet they weren't heard? But why? Because my friends, even with all their virtues, still have weaknesses that need to be purged, they aren't always heard. This is so they may become more humble and more fervent toward me, and so that, when tempted by sin, they may be defended and kept safe by me with greater love. It's a sign of great love, then, that my friends aren't always answered in their prayers, so that they may gain greater merit and their constancy may be tested.
Testing, Temptation, and Divine Justice
God explains the reasons for suffering, the presence of evil, and the role of the devil in testing the righteous for their ultimate purification and glory.
Just as the devil tries, if he can, to corrupt the life of a righteous person through some sin or a shameful death so that the faithfulness of the believers might grow cold, so I allow the righteous to be tested for a reason, so that their stability may become known to others and they themselves may be crowned more gloriously.2 Just as the devil isn't ashamed to tempt his own because he sees them so ready to sin, I don't spare my chosen ones for a time because I see them ready for every good thing. As for why some who want to do evil aren't allowed to, I answer: if a father has two sons, one obedient and the other disobedient, he resists the disobedient one as much as he can so that he doesn't go too far in his malice. He tests the obedient by urging them toward greater things, so that through their diligence, even the disobedient son might be stirred toward better things. Often, I don't stop the wicked from sinning, because even in the midst of their evil, they do some good that benefits either themselves or others. That’s why justice demands they not be handed over to the devil immediately, nor always have the power to carry out their own will. As for why bad things happen to people who don't deserve them, I answer: everyone who is good is known to me, God alone, and I know what they deserve. Because many things seem beautiful that aren't, and fire tests gold. Righteous people are sometimes troubled so they can serve as an example to others and win a crown for themselves. Job was tested in the same way; he was good before his trials, but through those trials and afterward, he became better known to others. And yet, who would want to analyze or could ever know why I have disciplined him, except for me myself—I who went before him with my blessings, kept him from sinning, and held him fast through his trials? And just as I went before him with my grace without any merit of his own, so too did I test him with both justice and mercy, because no one will be justified in my sight except through my grace.✦ As for why those who have my spirit still sin, I answer: the Spirit of my divinity isn't bound, but blows where it wills and withdraws when it wills; it doesn't dwell in a vessel subject to sins, but in the one who has charity.✦3 Because I, God, am love, and where I am, there is freedom. Therefore, anyone who receives my spirit can still sin if they choose to, because every human being has free will. So, when someone sets their will against me, my spirit, which is within them, withdraws, or the person is corrected so that they might set their will right. Balaam wanted to curse my people, but I didn't allow him to. Even though he was a wicked and greedy prophet, he sometimes spoke good things—not from himself, but from my Spirit. For the gift of my Spirit is often given to both the good and the bad. Otherwise, those great orators would not have debated such lofty matters if they hadn't possessed my Spirit, nor would they have raved so foolishly against me, had they not felt against me and inclined themselves toward pride, wanting to know more than they ought. As to why the devil is more present and clings to some people, I answer: the devil is like a bailiff and a tester of the righteous. Therefore, by my permission, he troubles the souls of some, clouds the consciences of others, and even afflicts the bodies of still others. He troubles the souls of those who, sinning against reason, give themselves over to every kind of impurity and infidelity; but he disturbs the consciences and bodies of those who, because of certain sins, are being purified and troubled in this present life. This suffering even reaches infants of both sexes, whether pagan or Christian—sometimes through parental neglect or natural defects, sometimes through the terror and humiliation caused by others, or sometimes because of certain sins. Yet my justice arranges this so mercifully that those whose opportunity for sinning is taken away are either spared from more severe punishment or receive a higher crown. Similarly, many such things happen to animals, whether for the punishment of others, for a quicker end to their lives, or because of the intemperance of their nature. It is by my permission that the devil clings to some and draws closer to them: either for their greater humility and caution, or for a greater crown and a more earnest longing to seek me, or to purge their sins in this life, or because, as some people's merits demand, their punishment begins in this life and will last forever.4
Read the original Latin
Item ille religiosus qui supra apparuit stans in gradu suo dicens: "O iudex, quero a te: Cur multa creata sunt, que nullius videntur vtilitatis?"
"Item cur anime manentes in corpore vel de corpore egredientes communiter non videntur?"
"Item cur amici tui rogantes non semper exaudiuntur?"
"Item cur multi volentes facere mala non permittuntur?"
"Item cur quibusdam non merentibus mala adueniunt?"
"Item cur hii, qui spiritum Dei habent, peccant?"
"Item cur quibusdam adheret dyabolus et semper est presens, aliis numquam?"
Respondit iudex: "Amice, sicut opera mea multa sunt, sic et mirabilia et incomprehensibilia, et si multa sunt, nulla tamen sine causa.
Homo quippe similis est puero nutrito in carcere et tenebris, cui si diceretur, quod lux et stelle sunt, non crederet, quia numquam vidit.
Similiter homo, postquam deseruit lucem veram, non delectatur nisi in tenebris iuxta verbum vulgare: Qui assuescit malo, videtur ei dulce esse malum.
Igitur, quamuis intellectus hominis obscuratus sit, in me tamen non est aliqua obumbracio nec transmutacio, qui omnia ita temperate et honeste et sapienter dispono et disposui, quod nichil sine causa et vtilitate factum est,
ymmo nec mons altissimus nec heremus nec lacus sed nec bestie nec reptilia eciam venenosa, sed sicut hominum ita et creaturarum omnium prouideo vtilitati.
Ego quippe sum similis homini, qui alia loca habet ad spaciandum, alia ad vtensilium custodiam, alia pro animalibus mitibus et immitibus, alia ad municiones et misteria consilii sui, alia propter terre disposicionem sic congruentem, alia ad hominum correpcionem.
Sic ego Deus omnia ordinaui racionabiliter, alia propter hominis vtilitatem et delectacionem, quedam propter ferarum et auium diuerticula, quedam propter exercitacionem et cupiditatis refrenanciam humane,
alia propter elementorum conuenienciam, quedam propter operum meorum admiracionem, quedam propter peccatorum punicionem et superiorum et inferiorum conuenienciam, alia propter causam michi soli cognitam et reseruatam.
Ecce enim apis breuis et paruula ad conficiendum mel multa scit de multis elicere, sicut et cetere minute et magne creature, que vincunt hominem in solercia et discrecione herbarum et consideracione vtilitatis sue, et multa sunt illis proficua, que nociua sunt homini.
Quid ergo mirum, si sensus hominis infirmus est ad discernendum et intelligendum mirabilia mea, cum eciam vincatur a minimis creaturis?
Ecce quid deformius rana et serpente, quid contemptibilius lappa et vrtica et similibus? Et tamen illa valde bona sunt scientibus discernere opera mea.
Et ita, quecumque sunt, ad aliquid vtilitatis sunt et vnumquodque, quod mouetur, scit, quomodo natura sua subsistere poterit et roborari.
Ergo, quia omnia opera mea mirabilia sunt et omnia laudant me, ideo homo, quanto pulchrior et prelatus est ceteris, tanto pre ceteris obligaciorem se sciat ad honorem meum.
Alioquin, nisi impetus aquarum aliquibus terminis moncium coartaretur, vbi esset hominum tuta habitacio? Et nisi esset bestiis refugium, quomodo effugerent cupiditatem insaciabilem hominum? Et si homini essent omnia ad votum, numquid tunc requireret celestia?
Si vero bestie nec laborarent nec timerent, dissoluerentur et infirmarentur. Ideo plurima opera mea sunt in abscondito, vt ego Deus mirabilis et incomprehensibilis sim cognitus et honoratus ab hominibus ex admiracione sapiencie mee in creacione tantarum creaturarum mearum."
"Item, cur anime non videntur ab homine, respondeo: Anima longe melioris nature est quam corpus, quia ex virtute deitatis mee est et immortalis, participacionem habens cum angelis, prestancior omnibus planetis nobiliorque toto mundo.
Ergo, quia anima nobilissime et ignite nature est, tribuens corpori viuificacionem et calorem, et quia spiritualis est, ideo a corporalibus nisi per corporales similitudines videri nullatenus potest."
"Item, cur amici mei rogantes me in oracionibus suis non semper exaudiuntur a me, respondeo: Ego sum quasi mater, que videns filium rogantem contra salutem suam differt peticionem eius exaudire, compescens fletum eius cum indignacione quadam.
Que quidem indignacio non est ira sed misericordia magna. Sic ego Deus non semper audio amicos meos, quia melius video ego, que sunt eis vtiliora ad salutem, quam ipsimet videant.
Numquid non Paulus et alii efficaciter orauerunt et tamen non auditi sunt? Sed quare?
Quia ipsi amici mei inter virtutum habundanciam quedam habent infirma et purganda et ideo non audiuntur, vt tanto sint humiliores et ad me feruenciores, quo in temptacionibus peccati maiori caritate a me illesi defenduntur et conseruantur.
Ergo indicium magne dileccionis est, vt amici mei non semper exaudiantur in oracionibus suis propter maius meritum et ad probandam eorum constanciam.
Quia sicut dyabolus conatur, si posset, viciare vitam iusti per peccatum aliquod aut per mortem contemptibilem, vt sic constancia fidelium tepesceret, sic ego permitto non sine causa probari iustum, vt eius stabilitas aliis innotescat et ipse sublimius coronetur.
Et sicut dyabolus non erubescit temptare suos, quia videt eos promptissimos ad peccandum, sic ego non parco ad tempus electis meis, quia video eos paratos ad omne bonum."
"Item, cur aliqui volentes facere mala non permittuntur, respondeo: Quicumque habet duos filios, alium obedientem, alium inobedientem, pater resistit inobedienti, quantum valet, ne excedat in malicia.
Obedientem vero probat excitans ad maiora, quatenus eius agilitate eciam filius inobediens incitetur ad meliora.
Sic ego multociens non permitto peccare malos, quia inter mala sua aliqua bona faciunt, quibus proficiunt vel sibi ipsis vel aliis.
Ideo iusticia exigit, vt non statim tradantur dyabolo nec habeant effectum explendi velle suum semper."
"Item, cur aliis non merentibus adueniunt mala, respondeo: Omnis, quicumque bonus est, michi soli Deo cognitus est et quid meretur. Quia multa videntur pulchra, que non sunt, et aurum probat ignis.
Iustus vero ideo quandoque tribulatur, vt aliis sit in exemplum et sibi ipsi in coronam. Sic et Iob probatus est, qui ante flagella bonus erat sed in flagellis et post fuit magis notus hominibus.
Et tamen cur ego eum flagellaui, quis discutere velit vel scire poterit nisi ego ipse, qui eum preueni benediccionibus meis et conseruaui, ne peccaret, et tenui in temptacionibus?
Et sicut sine meritis suis preueni eum gracia mea, sic et cum iusticia et misericordia probaui eum, quia nullus iustificabitur in conspectu meo nisi per graciam meam."
"Item, cur hii, qui spiritum meum habent, peccant, respondeo: Spiritus deitatis mee non est alligatus, sed vbi vult, spirat et, quando vult, recedit nec habitat in vase subdito peccatis sed in eo, qui caritatem habet.
Quia ego Deus caritas sum, et vbi ego sum, libertas est. Ergo, qui accipit spiritum meum, peccare potest, si vult, quia omnis homo habet liberum arbitrium.
Itaque, quando homo mouet voluntatem suam contra me, spiritus meus, qui est in eo, recedit ab eo aut ipse homo corripitur, vt corrigat voluntatem suam.
Sic Balaam voluit maledicere populo meo sed non permisi eum ego. Quamuis enim propheta malus et cupidus erat, tamen loquebatur quandoque bona, non a se sed a spiritu meo.
Nam multociens bonis et malis datur donum spiritus mei. Alioquin illi magni eloquentes de tam sublimibus non disputassent, nisi habuissent spiritum meum, nec ita fatue contra me delirassent, nisi contra me sensissent et se ad superbiam inclinassent, volentes scire plura quam debuissent."
"Item, cur dyabolus magis est presens et adheret aliquibus, respondeo: Dyabolus est quasi lictor et probator iustorum. Ideo permissione mea vexat quorundam animas, aliorum obumbrat consciencias, quorundam eciam vexat corpora.
Eorum autem vexat animas, qui contra racionem peccantes omni se subdunt immundicie et infidelitati: illorum vero turbat consciencias et corpora, qui propter peccata aliqua in presenti purgantur et vexantur.
Que quidem vexacio eciam infantibus promiscui sexus aduenit, tam paganis quam christianis, vel propter incuriam parentum et nature defectum vel propter terrorem et humiliacionem aliorum vel propter peccata aliqua, iusticia mea sic misericorditer disponente, vt hii, quibus aufertur occasio peccandi, vel grauius non puniantur vel sublimius coronentur.
Similiter eciam brutis multa talia contingunt vel propter aliorum punicionem vel propter celeriorem vite finem aut propter intemperanciam nature sue.
Ergo, quod dyabolus aliquibus adheret et est vicinior, permissio mea est, aut propter maiorem humiliacionem et cautelam aut propter maiorem coronam et sollicitudinem querendi me aut propter peccata purganda in presenti aut quia exigentibus meritis quorundam pena inchoatur in presenti duratura sina fine."
Scripture echoes
- ↩Ps.142.2;Rom.3.20 — My voice to the LORD I cry out; my voice to the LORD I plead. Rom.3.20 — For by works of the law no flesh will be justified in his sight, for through the law comes the knowledge of sin.
- ↩John.3.8 — The Spirit blows where it wishes, and you hear its sound, but you do not know where it comes from or where it is going. So it is with everyone who is born of the Spirit.
Notes
- 1 ↩The Latin 'spaciandum' refers to walking or taking leisure; 'utensilium' refers to household goods or tools; 'municiones' refers to fortifications or defenses.
- 2 ↩The term 'contemptibilem' here suggests a death that is ignominious or held in low regard by the world, rather than merely 'contemptible' in the sense of deserving scorn.
- 3 ↩The Latin 'vase subdito peccatis' uses the imagery of a vessel or container to describe the human person; 'subject to sins' reflects the state of being under the dominion of sin.
- 4 ↩The Latin 'sina fine' is a common medieval spelling variant for 'sine fine'.
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