Fragments on First Principles — Book Three, Chapter One (On Free Will)

that which is contained in the heavens, will come even to those things which are unseen, or to those whose names alone we have now heard, and to invisible things: which the Apostle Paul taught to be many, but what they are, or what difference they may have, we cannot conjecture with even the slightest degree of understanding. And thus ^A growing, the rational nature 1, not as in flesh or body and soul in this life did it grow, but increased by mind and sense to perfect knowledge, the mind now led to perfection, no longer hindered by these carnal senses, but increased by intellectual growth, always seeing toward the pure, and, if I may so speak, face to face the causes of things, it possesses perfect ^B action: first that by which it ascends to this, second that by which it remains, having as food upon which it may feed, the theorems and intellect of things and the reasons of causes. For just as in this life our bodies in the first instance grow into this very thing which we are, bodily, in the first age the sufficiency of food providing us with an increase; but afterwards when the height of growing to the measure of its own self has been fulfilled, we use foods no longer that we might grow, but that we might live and be preserved in life through sustenance: so I think that the mind also, when it has come to the perfect, feeds nevertheless and uses its own proper and fitting foods in that measure, to which there ought to be neither lack of anything, nor abundance. In all things, however, this food is to be understood as the theory and intellect of God, having proper and fitting measures for this nature which has been made and created; which measures it is fitting for each and every one—beginning to see God, that is to understand through purity of heart—to observe.

BOOK THREE. PREFACE OF RUFINUS.

You who read this, be mindful of me in your holy prayers, that we too may deserve to become emulators of the spirit. I have interpreted the two previous books *On First Principles* not only at your urging, but even at your compelling, during the days of Lent. But because in those days you also, religious brother Macarius, were dwelling nearby, and were more at leisure, I also worked more; but these two later ones we have explained more slowly, while you as a rarer exactor approach us from the extreme and furthest part of the city. But if you remember what I warned in the previous short preface, that some would be indignant if they heard us not speaking *some* evil of Origen, you forthwith, I think, approved of that which I pursued. But if in that work those demons who excite the tongues of men to speak evil were so inflamed, in which he had not yet fully disclosed their secrets; what do you think will happen in this one, in which he will reveal all their blind and hidden ways, by which they creep into human hearts and deceive weak and fragile souls? You will see everything immediately disturbed, seditions stirred up, and clamors spread through the whole city, calling to condemnation him who has attempted to dispel the dark shadows of diabolical ignorance with the light of an evangelical lamp. But let him who desires to be exercised in divine learning while keeping the rule of the Catholic faith intact, make little account of these things; but I must necessarily warn you of this, as we did in the previous books, that we have also observed in these, not to interpret those things which seemed contrary to his other opinions and to our faith, but to pass over them as if they had been inserted there by others and adulterated. But if he has seemed to say anything new concerning rational creatures, because the summit of faith is not in this, for the sake of knowledge and exercise, when perhaps we must necessarily respond in such order to some heresies, I have not omitted it in these books, nor in the previous ones, unless perhaps he himself wished to repeat in these latter ones what he had already said in the previous ones, and for the sake of brevity I decided it was convenient to prune some of these. If, however, anyone reads these with the desire of making progress and not of detracting, he will do better if he wishes to have them explained to him by those more skilled. For it is absurd that the feigned poems of poets and the ridiculous fables of comedies should be explained by grammarians, and those things which are said either about God, or about the heavenly powers, and about the entire universe, in which all

of philosophers, or the corrupt error of heretics, to think that anyone can learn without a master and expositor; and thus it happens that men prefer, through rashness and ignorance, to condemn difficult and obscure matters rather than to learn them through diligence and study.

Chapter I. Concerning the liberty of the will.

^A 1. We believe that certain things must be held concerning divine promises, while we direct our understanding toward the contemplation of that eternal age, which is closed by no end, and contemplate its ineffable joy and blessedness. But since there is also present in ecclesiastical preaching faith concerning the future just judgment of God, which belief in judgment provokes men and urges them to live well and honorably, and to flee from sin in every way, and by this it is without doubt indicated that it is placed in our power to yield ourselves either to a life worthy of praise, or one worthy of blame, therefore I think it necessary to discuss briefly also ^B concerning the liberty of our will, for the reason that this question also is not unworthily agitated by very many. But in order that we may more easily understand what the liberty of the will is, and what the nature of the will and volition itself signifies, let us inquire.

2. Of things that are moved, some carry the causes of their motions within themselves, others receive them from without; for instance, all things that are without life are moved only from without, such as stones and wood, and whatever things of this kind consist only by the habit of their matter or bodies. ^C But let that question be omitted now which thinks that there is also a motion when bodies are dissolved through corruption; for these things in no way contribute to the present matter. But other things have the cause of motion within themselves, as animals, or trees, and all things which consist through natural life or through a soul: among which it has seemed to some that even the veins of metals are to be reckoned; but fire also is to be thought to have its own motion, and perhaps also the springs of waters. ^D Now, these things which have the cause of their motions in themselves are said to be moved in one way "from themselves" (ex se), and in another way "by themselves" (a se), and they divide it thus: that those things which indeed live, 109 yet are not living creatures (animantia), are moved "from themselves"; but living creatures are moved "by themselves," when to them a phantasy, that is, ...

New Interpretation. Chapter I.

1. ...the ecclesiastical preaching contains the word concerning the just judgment of God, which, when believed to be true, also calls those who hear it to live well, and in every way to flee sin, inasmuch as they confess that those things which are worthy of praise and blame are placed in us; come then, let us also discuss separately a few things concerning free will, a question necessary in the first place. And that we may understand what the liberty of the will is, its notion must be explained, so that, this being accurately declared, the question may be established.

2. Of those things which are moved, some have the cause of motion within themselves; others are moved only from without. Therefore only those things are moved from without which are carried, such as wood and stones and all matter which is contained by habit alone. Now, let that be passed over which is wont to be said, that there is a motion of the dissolution of bodies; which contributes nothing to the present subject. But animals and plants, those indeed all things which nature and...

^A its own constitution regularly incite to this very thing; and no other thing is trusted to the animal after its phantastic nature, and in the bee ^B for the construction of honeycomb. However, the rational animal possesses reason also, in addition to its phantastic nature—a reason which judges the phantasies, and rejects some while accepting others, so that the animal may be led according to them. Whence, since in the nature of reason there are principles for contemplating the honorable and the base, by following which we contemplate the honorable and the base, we choose the honorable and decline the base; we are praiseworthy when we have given ourselves to the practice of the honorable, and blameworthy according to the contrary. One ought not, however, to be ignorant that that which is beyond the nature ordered for all things exists to some degree in animals, and to a greater or lesser extent, so that it is, if I may so speak, near to being the rational, like the working in hunting dogs ^C and in war horses. Therefore, the falling of some external thing upon us, which creates such or such a phantasy, is admittedly not within our own power. But to judge how to make use of that which has occurred, whether in this way or otherwise, is the work of nothing else than the reason which is within us, which either acts upon the principles that incite us toward the honorable and toward the impulses of duty, or turns us toward the contrary. But if someone says that the external thing itself is of such a sort that it is impossible to resist it when it has become such, let him consider his own passions and movements, if ^D some kind of urge or incitement has been present, which moved or provoked it to be moved toward something. Finally, in some living beings there is such a phantasy, that is, a will or sense which, by a certain natural instinct, provokes and impels them to ordered and composite motions: as we see spiders doing, by which phantasy, that is, by a certain will and study of weaving, they are most orderly excited to the work of weaving, without doubt by a certain natural motion provoking the intention of such a work; yet the animal is not found to have any other sense than the natural study of weaving, just as bees are found to have the study of forming honeycombs, and, as they say, of gathering those of the air.

3. But when the rational animal has these natural motions in itself, it has indeed more than other animals the force of reason, by which it can judge and discern concerning natural motions, and indeed reject and cast away some, while proving and accepting others; by the judgment of which reason, the motions of man can be directed and governed toward an upright life. Whence it follows that since the nature of this reason which is in man has in itself the power of discerning good or evil, and when it discerns this, there is in it also the faculty of choosing that which it has approved, it is rightly judged laudable in choosing that which is good, and culpable in following that which is base or evil. This indeed ought by no means to escape us, that in some mute animals a more ordered motion is found than in other animals, as in sagacious dogs or war horses, so that they seem to some to be moved as if by a certain rational sense. But this is to be believed to be done not so much by reason as by a certain incitement and natural motion more generously bestowed for uses of this kind. But as we had begun to say, since the rational animal is thus constituted, some things can indeed fall upon us humans from without and occur, whether to the sight or to the hearing or to other senses, which might stir and provoke us to good or contrary motions: which, in that they fall upon us from without, it is not placed in our power that they should not fall or occur. But to judge and to prove how we ought to make use of these things that occur is the business of no one else nor the task of anything but the reason which is in us, that is, of our own judgment; by the judgment of which reason we make use of the external incitements that occur to that which reason itself has approved, our natural motions being governed by its nod either toward good or toward contrary things (14).

4. But if anyone says that things which occur from without are such that it is not possible to oppose them, whether for good or for evil, let him consider his own passions and motions.

NEW INTERPRETATION

let him for a little while turn his mind upon himself, and diligently examine his own motions, unless he find that, when the enticement of some desire pulsates, nothing happens before the assent of the mind is accommodated, and the will indulges the perverse suggestion. So that even against plausible causes, an assertion appears to be brought forward before the tribunals of our heart as if to a judge sitting on either side, so that, the causes having been first set forth, the sentence of acting is brought out from the judgment of reason. For it is not, to say it by way of example, that for a man who has determined to live temperately and chastely, and to refrain from all female contagion, if perchance a woman appears, provoking him and enticing him ^B to do something against his resolution, there exists a perfect and absolute cause, or a necessity for transgressing: since he can, mindful of his resolve, restrain the incitements of lust, and coerce the enticements of the irritant by the more austere rebukes of virtue, so that, every sense of luxury being put to flight, the firmness and constancy of his purpose may persevere. Finally, if such incitements come to more learned men, and those strengthened in divine institutions, they, mindful of themselves, calling to memory the things which they have long meditated upon and in which they have been instructed, and fortifying themselves with the stays of holier doctrine, reject and refute every enticement of incitement, and drive away adverse concupiscences by the objection of the reason implanted in them.

5. Since, therefore, these things are proven to be so by certain natural testimonies, how is it not superfluous that the causes of our deeds should be retorted onto those things which happen extrinsically, and that the blame, in which all the cause lies, should be removed from us, which is to say that we are like wood or stones which have no motion within themselves, but suffer the causes of their motion from without? Which is surely neither truly said, nor decently, but is taken refuge in only to deny the freedom of the will: unless we think that the freedom of the will can indeed only consist if there is nothing which, coming upon us from without, provokes us to good or to evil. But if anyone refers the causes of sins to the natural intemperance of the body, it is shown by the whole of ^C erudition to be against reason.

NEW INTERPRETATION

5. That it is not right nor consonant with truth to declare that we are like wood and stones drawn by an external mover is something that can be said only by one who desires to adulterate the notion of free will. For if we ask him what free will is, he will answer that it consists in this: that while I propose some object to myself, nothing from without should occur to provoke me to the contrary. Again, to accuse the feeble constitution of the body is altogether absurd. For whomsoever discipline catches, even if they be intemperate and most savage, if they follow its admonitions, it so converts and changes them into something better that often those who were most incontinent become better than those who previously did not seem to be of such a nature, and those who were most savage come to such meekness that those who have never lived a savage life appear savage in comparison with him who has been changed unto meekness. Against others we see most composed and honest men, from a composed and honest life, turned to...

^B worse habits by the subversion of that composed and honest state, so that they fall away into licentiousness, often beginning such licentiousness in the middle of their life, and falling into disorder after that which, so far as nature is concerned, is the instability of youth has already passed. Reason therefore shows that while those things which come from without are not in our power, it is our own work to use them either in this way or otherwise, having taken reason as a judge and examiner of how one ought to meet each of these things that come from without. ^C That it is our own work to live well, and that God asks this of us—as not being His own, nor coming from some other source, or, as some think, from fate, but as being our own work—the prophet Micah will testify, saying: "If it has been announced to you, O man, what is good, or what the Lord requires of you, other than to do judgment and to love mercy?" And Moses: "I have set before your face the way of life and the way of death, to choose what is good and to walk in it." And Isaiah: "If you will and hear me, you shall eat the good things of the earth; but if you will not, nor hear me, the sword shall devour you; for the mouth of the Lord has spoken these things." And in the Psalms it is written: "If my people had heard me, and Israel had walked in my ways, at nothing I would have humbled their enemies, and I would have laid my hand upon those who afflict them," by which he shows that it was in the power of the people to hear and to walk in the ways of God. And the Savior also, saying: "But I say to you, do not resist the wicked one," and, "Whoever is angry with his brother, shall be liable to judgment."

NEW INTERPRETATION

...to deflect their worse behavior so that they fall into intemperance in mid-life, after the instability of youth, as nature brings about, has passed. From these things, therefore, it is clear that events from without are not in our power, but to use them in this way or the contrary way, with reason as a guide and as one that discerns and judges how one ought to use external things, is placed in our power. ^D ...nor, as some think, from fate, but as our own work—God requiring it—the prophet Micah will testify, saying: "If it has been indicated to you, O man, what is good, or what the Lord requires from you? Is it not to do judgment and to love mercy?" And Moses: "I have set before your sight the way of life and the way of death, that you may choose what is good and walk in it." And Isaiah: "If you will and hear me, you shall eat the good things of the earth; but if you will not, and do not hear me, the sword shall devour you: for the mouth of the Lord has spoken these things." And in the Psalms: "If my people had heard me, and if Israel had walked in my ways, I would have humbled his enemies to nothing, and I would have sent my hand against those who afflict him." By which he shows that it was in the power of the people to hear and to walk in the ways of God. And the Savior also, saying: "But I say to you not to resist the evil one," and: "Whoever shall have been angry with his brother, shall be liable to judgment," and: "Whoever shall have looked at a woman to lust after her, has already committed adultery with her in his heart"; and when He gives all other commandments, He gives them as if it were entirely within our power to keep them, so that we may justly be liable to judgment in the future if we break them: whence also "Every..."

^A He says, "who hears these words of mine and does them, will be likened to a wise man, who built his house upon the rock," and so forth; "and he who hears and does not, is like a foolish man, who built his house upon the sand," and so forth. And saying to those on the right: "Come, you who are blessed of my Father," and so forth, "for I was hungry and you gave me to eat; I was thirsty and you gave me to drink," He shows very clearly that the promises are given as to those who are responsible for being praised. And from the contrary, ^B to others, as being blameworthy before Him, He says this: "Go, you cursed, into eternal fire." Let us also see how Paul also speaks to us as having free will, and as being the authors of our own destruction or salvation: "Or do you despise the riches of his goodness," he says, "and forbearance and long-suffering, not knowing that the goodness of God leads you to repentance? But in accordance with your hardness and your impenitent heart, you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who will render to each according to his works: to those who by patient continuance ^C in well-doing seek for glory and honor and immortality, eternal life; but to those who are contentious and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man who does evil, of the Jew first and also of the Greek; but glory, honor, and peace to every one who does what is good, to the Jew first and also to the Greek." There are, therefore, thousands of things in the Scriptures which very clearly demonstrate free will. ^D

NEW INTERPRETATION

Otherwise, it would be contradictory that commands should be given to us, by the keeping of which we might be saved, or by the transgression of which we might be condemned, if the power to observe them were not within us.

7. But since there are found in the Divine Scriptures certain words so placed that from them something contrary may seem to be understood, let us bring them forward and, discussing them according to the rule of piety, let us provide their explanations, so that from these few which we set forth, a clear resolution may become evident regarding other things also that have been said in a similar way, in which the power of the will seems to be excluded. ^A Many, therefore, are moved by those things which are said by God concerning Pharaoh, when He says frequently: "I will harden the heart of Pharaoh." For if he is hardened by God, and because he is hardened he sins, he is not himself the cause of his own sin. And if this is so, Pharaoh will not seem to have the freedom of the will, and it will now consequently be asserted by this example that not even the others who perish receive the cause of their perdition from the liberty of their own will. But that also which is said in Ezekiel, when he says: "I will take away their stony hearts, and will put in them hearts of flesh, that they may walk in my commandments, and keep my ways," might move someone, because it seems that it is given by God either to walk in His commandments or to keep His justifications; ^B since, if He Himself takes away the stony heart, which stands in the way of keeping the commandments, and puts in and inserts a better and more sensitive heart, which is now called heart of flesh, (this might move one to think so). See also what in the Gospel the Lord and Savior answers to those who asked Him why He spoke to the crowds in parables; for He says: "That seeing they may not see, and hearing they may not hear and may not understand, lest at any time they should be converted, and it should be forgiven them." ^C Furthermore, also, that which is said by the apostle Paul: "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy," and in other places: "And both to will and to do is of God." And again in another place: "Therefore, He hath mercy on whom He will, and whom He will He hardeneth. Thou wilt say therefore to me: Why then does He yet find fault? For who resisteth His will? O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus? Or hath not the potter power over the clay, of the same lump, to make one vessel unto honor, and another unto dishonor?" These things and others like them seem not a little to be able to deter many, lest anyone think that he has the liberty of his own will, but that it seems some are saved and some perish from the will of God.

NEW INTERPRETATION

But since, on the contrary, it would not be whole for us to keep the commandments and be saved, or to break them and perish, some sayings of the Old and New Testament seem to deflect; come then, and with these set forth severally, let us look into their solution, so that from the likeness of those which we propose, he who wishes may perceive the solution of all those which seem to take away the liberty of the will. Indeed, very many are moved by those things which are said concerning Pharaoh, about whom God, answering, says frequently: "I will harden the heart of Pharaoh." For if he is hardened by God, and because he is hardened he sins, he is not himself the cause of his sin, and thus neither is Pharaoh under his own jurisdiction. Hence, from a similar case, one will say that those who perish are not free, nor do they perish by their own selves; and that which in

^A truth is said concerning Pharaoh is that he is hardened by God, so that he might not send forth the people. Alongside this, we shall examine also the apostolic text: “Therefore he has mercy on whom he wills, and whom he wills he hardens.”

Book Three

New Interpretation

^A And now we must respond to those who think they have understood the words, "He hardened." Why do they say that God works to harden the heart, and what is His purpose in doing so? Let them hold fast to the concept of God—according to a sound understanding, as both just and good; but if they do not wish to do this, let us for the present grant their view, namely that He is just—and let them show how the good and just God, or even the one who is just alone, appears just when He hardens the heart of someone who is perishing because of that hardening; and how the just one becomes the cause of destruction and the disobedience of those whom He punishes because they were hardened and disobeyed Him. Why does He also blame him, saying: "But you do not wish to let my people go? See, I will strike all the firstborn in Egypt, and your firstborn," and whatever else is written as spoken by God to Pharaoh through Moses? For it is necessary for anyone who believes that the Scriptures are true and that God is just, if he is fair-minded, to struggle to understand how in such expressions He is clearly understood to be just. For if someone were to openly and candidly stand up to declare that the Creator is evil, another sort of argument would be needed for him.

^B They say that Pharaoh was of a nature that was to be destroyed, and therefore he was hardened by God, who shows mercy to spiritual natures and hardens earthly ones. Let us see, therefore, what they mean by this. For we shall ask them whether Pharaoh was of an "earthly" nature. If they answer that he was, we shall say: since he was of an earthly nature, he was clearly able to resist God—but if he resists, what need is there for his heart to be hardened, and not once, but repeatedly? Unless it is perhaps that, since it was possible for him to obey, and he would have been likely to obey, having been struck by so many wonders and signs, as someone not at all "earthly," but one who resisted all the more, God needed to harden his heart in order to display His own greatness for the salvation of many. Let this be said first, to overturn what they imagine: that Pharaoh was of a perishing nature. And the same must be answered to them concerning the Apostle’s statement. For whom does God harden? The perishing, who would have obeyed, however, if they had not been hardened; or certainly those to be saved, because they are not of a perishing nature? And whom does He show mercy to? To those to be saved? But what need is there for a second mercy for those who are saved by their nature, and are about to enjoy blessedness? Unless perhaps it is because they can perish if mercy is withdrawn, they receive mercy so that they do not fall into the destruction into which they could fall, but may be in the company of those who are saved. And let these things be said against them.

9. But we must ask those who think they understand what it means to be "hardened," and what is provided when He hardens a heart. Let them observe the notion of God—as truly just and good, or, if they are unwilling, and if this is conceded to them for the moment, let them observe Him as just alone—and let them show how the good and just one, or even the one who is just alone, appears just while hardening the heart of one who perishes because he has been hardened; and how the just one is the cause of the destruction and contumacy of those whom He punishes because they were hardened and they themselves resisted. Why does He then complain against him, saying: "But you do not wish to let my people go; see, I will strike all the firstborn in Egypt, and your firstborn," and whatever else is attributed to God in the Scriptures when He speaks to Pharaoh through Moses? For it is necessary that he who believes the Scriptures are true and that God is just, if he has a good faith, should carefully demonstrate how such statements do not at all hinder Him from being understood as openly just. For if someone were to professedly, earnestly, and argumentatively declare that the Creator of the world is evil, it would have to be dealt with in another way.

^A Since they say that we must treat of Him as just, and we too treat of Him as both good and just, let us examine how the good and just God could be said to harden Pharaoh's heart. See, then, if by means of some example that the Apostle used in the Epistle to the Hebrews, we might be able to show how, with one single operation, God shows mercy to one and hardens another—not intending to harden, but because, through a good purpose which follows, and because of the matter of wickedness that lies within those people themselves, He is said to harden the one who is hardened. "For earth," he says, "which has drunk the rain that comes upon it, and brings forth vegetation fit for those for whose sake it is cultivated, receives a blessing from God; but if it bears thorns and thistles, it is rejected and near to a curse, whose end is to be burned." ^B Therefore, the operation of the rain is one. But since the operation of the rain is one, the land that has been cultivated brings forth fruit, while that which has been neglected and lies waste brings forth thorns. And it would be considered blasphemous to say of the One who sends the rain, "I have made both the fruits and the thorns that are in the earth." Yet, even if it is blasphemous, it is nevertheless true; for if the rain had not occurred, neither fruits nor thorns would have come into being. But because it fell opportunely and in due measure, both were produced. Thus, the land that, having drunk the rain that comes upon it, brings forth thorns and thistles many times, becomes rejected and near to a curse. So then, the good of the rain has come even upon the poorer land, but the ground that lies neglected and uncultivated has brought forth thorns and thistles. In the same way, the mighty works done by God are, as it were, rain; but the diverse inclinations are, as it were, the cultivated land and the neglected land, although they are of one and the same nature. ^C

10. But we, since we confess that God—who spoke through Moses—is not only just but also good, let us examine more diligently how it is consistent for a just and good God that Pharaoh's heart is said to be hardened; and let us see if we can perhaps, by following the Apostle Paul, solve the difficulty of the matter with certain examples and comparisons, if we show that by one and the same work God indeed has mercy on one and hardens another, not doing this or wishing that the one who is hardened should be hardened: but while that person makes use of His kindness and patience, those who take His kindness and patience as an occasion for contempt and insolence find their heart hardened while the punishment for their crimes is deferred; whereas those who take His kindness and patience as an occasion for their own repentance and amendment obtain mercy. But in order that we may demonstrate more evidently what we are saying, let us use the example which the apostle Paul used in the Epistle to the Hebrews, saying: "For the earth which drinks the rain that frequently comes upon it and germinates vegetation fit for those by whom it is cultivated, will receive a blessing from God; but that which brings forth thorns and thistles is rejected and near to a curse, whose end is for burning." Therefore, from these words of Paul which we have taken up, it is evidently shown that by the same work of God by which He grants rain to the earth, some land, being diligently cultivated, brings forth good fruits; but other land, which is negligently left uncultivated, brings forth thorns and thistles. And if someone were to speak as if in the person of the rains, saying: "I, the rain, have made good fruits, and I have made thorns and thistles"; although it seems harsh to say this, it is yet truly said; for if there were no rain, neither fruits nor thorns nor thistles would be born; but with the rain supervening, the earth produced both. But although by the benefit of the rain the earth produced both growths, the diversity of the growth is not rightly ascribed to the rains, but the blame for the bad seed is justly reflected back upon those who, when they could have cut through the earth with a frequent plow, and turned the sluggish clods with heavy rakes, and pruned and cut down all the useless roots of noxious grass, and prepared the fallow land—cleansed and cultivated—for the coming rains, neglected to do this; and they reap as the most fitting fruits of their own laziness, thorns and thistles; so it happens that the goodness and equality of the rains comes equally upon all the earth, but by one and the same work of the shower, that land which is cultivated is useful ^D NEW INTERPRETATION.

10. But when they say that they believe Him just, we confess Him to be both good and just at the same time; let us see how the good and just God hardens the heart of Pharaoh. See, therefore, whether by some example which the Apostle used in the Epistle to the Hebrews we can show how, by one and the same work, God has mercy on this one and hardens that one, not because He proposes to anyone that he should be hardened, but because when the wickedness of the vice that is inherent in him abuses His good proposal, hardening follows, and so he who is hardened is said to be hardened: "For the earth," he says, "drinking the rain that frequently comes upon it and generating vegetation fit for those by whom it is cultivated, receives a blessing from God; but bringing forth thorns and thistles, it is rejected and near to a curse, whose consummation is for burning." One

should therefore understand that the signs and wonders that were performed by God were like the rain sent down from above by God, while the purpose and will of men are like the soil, either cultivated or uncultivated, which, though all of one nature—as all soil is—is not of one and the same cultivation. From this it happens that the intention of each individual is either hardened by the wonders and miracles of God, if it is uncultivated, wild, and savage, becoming itself more harsh and thorny, or it becomes ^A more mild, and with its whole mind surrenders itself to obedience, if it has been purged of its vices and cultivated.

It will not be superfluous to use another comparison: for example, if someone were to say that the sun is that which restricts and that which dissolves, though dissolution and restriction are opposites, he would not be saying anything false regarding the underlying thing, since by one and the same power of heat, the sun melts wax but dries out and hardens mud. This is not because its power acts differently in the mud than in the wax, but because the quality of mud is one thing and the quality of wax is another, even though by nature they are one, since both are of the earth. So, therefore, the one and same operation of God, which was performed through Moses in signs and wonders, proved the hardness of Pharaoh, which he had conceived by the intention of his own malice; yet it declared the obedience of the rest of the Egyptians who joined themselves to the Israelites, and who are even reported to have left Egypt together with the Hebrews.

But as to what is written, that the heart of Pharaoh was gradually softened so that he would sometimes say, "Do not go far, you shall walk a journey of three days, but leave your wives and your infants and your flocks," and whatever else he said in response to the wonders while yielding little by little, what else is indicated by this than that the power of the signs and wonders was indeed acting on him, but was not accomplishing everything? For ^B even these things would not have happened if that which is understood by the many—"I will harden the heart of Pharaoh"—were performed by God himself. Nor is it absurd to explain such matters from common usage; for often kind masters say to servants who, on account of the kindness and patience of their ^C masters, become more insolent, "I have made you wicked, and I have become the cause to you of such great sins." For one must listen to the *ethos* and the power of what is said, and not cavil by failing to heed the meaning of the discourse. Paul, at any rate, having clearly examined these things, says to the one who sins, "Or do you despise the riches of his kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you are storing up for yourself wrath on the day of wrath and revelation of the righteous judgment of God." For what the Apostle says to the one who sins

let it be said to Pharaoh, and these things reported to him may be understood very fittingly in accordance with his hardness and impenitent heart, as he treasures up for himself wrath; for the hardness would not have been revealed in such a way, nor would it have become manifest, had not the signs occurred, or if they had ^A occurred, they would not have been so many and so great.

But since such accounts are difficult to accept and are thought to be harsh, let us see also from the prophetic word what those who have experienced the great goodness of God and have not lived rightly, but have sinned after these things, say: "Why, O Lord, have you caused us to wander from your way? Why have you hardened our heart so as not to fear your name? Return for the sake of your servants, for the sake of the tribes of your inheritance, that we may inherit a little of your holy mountain." And in Jeremiah: "You have misled me, O Lord, and I was misled; you held me fast and prevailed." For the utterance, "Why have you hardened our heart so as not to fear your name?" spoken by those praying to receive mercy, is meant in a moral sense to be: Why have you spared us to such a degree, not visiting us for our sins, but leaving us until our offences reached a great magnitude? He abandons the majority, not punishing them, so that the character of each may be tested by what depends on us, and the better ^B ones may be revealed by the trial that has taken place; while the rest, not escaping—not God, for He knows all things before their birth, but the rational beings themselves—may later obtain a path of healing; for they would not have known the benefit, had they not condemned themselves.

12. New Interpretation.

12. Now if the proofs we have mentioned seem less than full, and the assertion seems to have little support from the apostolic likeness, let us add the assent of prophetic authority, and see what the prophets also declare about those who, having first lived rightly, deserved to have very many experiments of God's goodness, but later sinned like men; with whom, making Himself one, the Prophet says: "Why, O Lord, have you caused us to wander from your way? And why have you hardened our heart so ^C as not to fear your name? Return for the sake of your servants, for the sake of the tribes of your inheritance, that we also may possess a small portion of your holy inheritance." But Jeremiah similarly says: "You have seduced us, O Lord, and we were seduced: you held us and prevailed." Therefore, what he says: "Why, O Lord, have you hardened our heart so as not to fear your name?" is a statement from those who were praying for mercy and must be accepted in a moral sense; just as if one were to say: Why have you spared us to such an extent and not sought us out when we were sinning, but left us so that through this the evil might increase, and the license to sin be propagated while punishment ceased? Thus [it is]… ^D

it is beneficial for each person to realize his own peculiar state and the grace of God. But he who does not perceive his own weakness and the grace of God, even if he be benefited, since he has not made trial of himself nor condemned himself, will think that the good deed which was granted to him from heavenly grace is his own; and this pride, having produced haughtiness, will be the cause of a fall; which we believe to have happened also in the case of the devil, who attributed to himself the advantages he possessed when he was blameless; for "everyone who exalts himself shall be humbled," and "everyone who humbles himself shall be exalted." Understand also that for this reason divine things are hidden from the wise and prudent, so that, as the Apostle says, "no flesh may boast before God," and that they are revealed to babes, to those who after their infancy have advanced toward better things, and who are mindful that they have not arrived at such a great degree of blessedness so much by their own cause as by the ineffable beneficence [of God].

If it does not suffer the iron-shod heel of the persistent rider and is worn down by iron bits, it becomes hard. Thus, a childish age ^A if it is not cured by the persistence of the rod, will render a youth insolent and at the same time headlong into vices. God therefore leaves and neglects those whom He has judged unworthy of correction. "For whom the Lord loves, He corrects, but He scourges every son whom He receives." From this it must be thought that those are received into the order and affection of sons who have deserved to be scourged and corrected by the Lord, so that, of course, through the patience of temptations and tribulations, they might also be able to say: "Who shall separate us from the love of God which is in Christ Jesus? Tribulation? or distress? or famine? or nakedness? or peril? or the sword?" For through all these things the purpose of each individual is manifested and revealed, and the firmness of perseverance is indicated, not so much to God—who knows all things before they come to pass—as to the reasonable and celestial powers, who have obtained the task of watching over human salvation as certain helpers and ministers of God.

Those, however, who do not yet offer themselves to God with such constancy, nor with such affection, and are not prepared as they approach the service of God to prepare their souls for temptation, are said to be left by God—that is, not to be instructed—because they are not prepared to be instructed, their time for dispensation or healing being without doubt deferred for the future. They, at any rate, are ignorant of what they will obtain from God, unless they first arrive at a desire for obtaining the benefit: which will happen only if one first recognizes himself, and feels what is lacking to him; and understands from whom he ought to, or can, seek what is missing. For he who has not first understood his own infirmity or sickness does not know how to seek a physician; or at least, when he has received health, he will not be grateful to the physician if he has not first recognized the danger of his own malady. So also, if one has not first recognized the vices of his soul and the evils of his sins, and has not revealed them by the confession of his own mouth, he cannot be cleansed and absolved, lest he be ignorant that what he possesses was granted to him by grace, and might think that the divine liberality is his own good; which thing, without doubt, again generates arrogance ^B of soul and elation, and again becomes for him a cause of ruin. Which is also to be understood concerning the devil, who believed that his own primacies were his own and not given by God, which he had then when he was immaculate; and that sentence which says, "everyone who exalts himself shall be humbled," was fulfilled in him. Whence it seems to me that for this reason divine mysteries have been hidden from the more prudent and wise, just as Scripture says, "that no flesh may boast in the sight of God"; and have been revealed to the little ones—that is, those who afterwards

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humbles himself shall be exalted." ^A And for this cause, understand that the divine mysteries are hidden from the wise and prudent, so that, as the Apostle says, "no flesh may glory in the sight of God"; and that they are revealed to the little ones who, after infancy, have attained to better things, and remember that they have reached that state of happiness not so much of themselves as by the ineffable benefit of God.

13. Therefore, he who is abandoned is abandoned by a divine judgment, and God is patient with some of those who sin, yet not without a sure reason. And even this very fact of His being patient acts to their benefit, since the soul for which He exercises care and providence is immortal; and that which is immortal and eternal, even if it is not cured quickly, is nevertheless not excluded from salvation, which is deferred to more opportune times. For it is perhaps to the advantage of those who have been infected with the poisons of deeper malice to attain salvation more tardily. For just as physicians, when they are able to close up the scars of wounds more quickly, sometimes dissimulate and defer the healing with a view to a better and more lasting health, knowing that it is better to cause a delay in the swellings of the wounds and to allow the flows of malignant humor to escape for a little while than to hasten to the appearance of health and include the fuel of the poisoned humor, which has been shut out from its accustomed passages, deep within the veins; this, without a doubt, will creep into the inner parts of the limbs and penetrate the vital organs, bringing not now mere disease to the body, but destruction to life; ^B in this same way, God, who knows the secrets of the heart and foreknows the future, through much patience allows certain things to happen, which, by occurring to men from without, provoke the passions and vices that are hidden within to be brought forth and to come to light; so that, through them, those who through much negligence and carelessness have received the roots and seeds of sins within themselves may be purged and cured, so that having been cast forth and provoked to the surface, they may in a certain sense be vomited out and digested; so that even if a man seems to be afflicted with more grievous evils, while he endures the convulsions of all his limbs, he may yet be able to cease at some time and desist and take his fill of evils, and thus, after many hardships, be restored to his own state. For God does not dispense our souls for this short time of our life alone, which is concluded within almost sixty years or a little more, but for everlasting and eternal time, as He Himself is eternal and immortal, holding also the providence of immortal souls. For He has made the rational nature incorruptible, and to it...

^A there is not excluded by the brevity of this present life of ours the care and divine remedies of the soul which is immortal.

14. But let us also adopt the likenesses from the Gospels which we mentioned, where it is reported that there is a certain rock having a small and shallow soil, into which if the seed should fall, it is quickly said to spring up, but when it has sprung up, because it did not give root into the depth, as the sun rises it is scorched and withered because that which has sprung up. ^B And this rock is the human soul, hardened by negligence and turned to stone by wickedness—for no one was created by God with a heart of stone; rather, it becomes such through wickedness. Just as, then, if someone were to blame the farmer for not having cast the seeds more quickly upon the rocky ground, seeing another rocky piece of ground that had received the seeds and was flourishing, the farmer might answer that "I will sow this ground more slowly, having applied the things that can retain what is to be sown, since for this ground the slower and safer way will be better than that which received it more quickly and superficially"; if he were persuaded that the farmer spoke reasonably and acted skillfully, ^C so also the great farmer of every nature delays the favor that might have been thought to come more quickly, so that it might not be merely superficial. But it is likely that someone might raise an objection to us regarding this: "Why then does some of the seed fall upon the ground that has soil only at the surface, which is, as it were, a rocky soul?" It must be said in response to this that it is better for someone who desires the better things too hastily, and who has not traveled the path toward them, to obtain what he has desired, in order that, having condemned himself in this, he may show patience in receiving, after a long time, the cultivation that is according to nature. For countless, as one might say, are the souls to us, and countless are their characters, and most numerous are their movements, and purposes, and intentions, and impulses, of which there is one excellent dispenser, who knows the seasons and ^D the appropriate aids, and the leadings, and the ways, the God and Father of all, who knows by what way He leads. [index: entries preserved]

14. But come, let us also use this evangelical likeness: there is a certain rock whose surface is covered with very little soil, in which seeds falling sprout quickly, but because they have no root, when the sun rises they are scorched and perish. And this rock is the human soul, hardened by negligence and turned into stone through depravity; for God did not create a heart of stone for anyone, but wickedness makes it so. Just as, therefore, if someone seeing seeds cast into rocky ground being conceived and blooming, were to reproach the farmer for not having cast the seeds more quickly into the rocky ground, and the farmer were to answer that he would do the sowing in this ground later, after he had brought into it what might hold the seed, since a better and safer crop is produced from such ground later than from that which accepts more quickly and only on the surface; one would believe the farmer who both spoke truly and acted skillfully and wisely; so the great farmer of the whole of nature defers his beneficence, which might seem to be bestowed more quickly, until another time, lest it be only on the surface. But perhaps someone will object: "Why then does a part of the seeds fall into that which has soil only on the surface, which is, as it were, a rock—the soul?" To this it must be answered that for this one, who was carried away too precipitately toward good but did not proceed toward it with reason, it was more profitable to obtain what he desired, that by knowing and condemning himself from that very thing, he might patiently bear the cultivation that is by nature to be applied to him afterwards after a long time; for countless, if I may say so, are the souls we have, countless are their habits, their movements very numerous, their counsels likewise, their impulses, and appetites, of which one is the excellent dispenser, God, who knows both the times and the appropriate aids, and the leadings and the ways, the God and Father of all, who knows by what way he leads Pharao.

^A For not because he was drowned, did he perish; for in the hand of God are both we and our words, and all prudence and knowledge of works. And these things indeed we have said moderately by way of an apology concerning the hardening of Pharao's heart, and concerning that text: "He hath mercy on whom he will, and whom he will he hardeneth." ^B Let us look also at the passage from Ezechiel which says: "I will take away their stony hearts, and I will put in hearts of flesh, that they may walk in my justifications, and keep my commandments." For if, whenever God wills, he takes away stony hearts and puts in hearts of flesh, so that his commandments may be kept and his precepts observed, then it is not in our power to put away wickedness; for the taking away of stony hearts is nothing else than that the wickedness by which one is hardened should be removed by Him whom God wills. And the producing of a heart of flesh, so that one may walk in the commandments of God, and ^C keep his precepts, what else is it than to yield, and not to resist the truth, but to pursue virtues? But if God promises that he will do these things, and if we do not put away these stony hearts before He himself takes them away, it is evident that it is not placed in our power to put away wickedness; and if we accomplish nothing so that a heart of flesh is within us, but it is the work of God, then it will not be our work to order our life according to the standard of virtue, but clearly a divine benefit. This is what one would say who, from the bare words of Scripture, takes away the liberty of the will; but we shall answer that these things are to be understood in the same way as an unskilled and unlearned person, conscious of his own evils, moved either by a master's exhortation or by some other source, gives himself up of his own accord to him by whom he thinks he will be led to discipline and virtue; to whom, when he has given himself up, the master promises that he will take away his lack of skill and will instill ^D expertise into him: not because he who has committed himself to be cared for by him contributes nothing toward attaining learning and fleeing from lack of skill, but because he promises healing to one who is willing. Thus the divine word promises that it will take away from those who have approached it the wickedness which it calls a stony heart, not indeed from those who are unwilling, but from those who have surrendered themselves as patients to a physician; just as we read in the Gospels that the sick approached the Savior, praying that they might receive health, and were cured. And when the blind, for example, recover their sight, it is indeed, in so far as they prayed, the work of those who believed that they could be cured; but in so far as their sight is restored to them, it is the work of our Savior. Thus also the word of God promises that it will instill knowledge into those who approach it, by taking away the hard and stony heart, that is, wickedness, so that they may walk in the divine commands and keep the divine precepts.

^A to be made obedient and not resisting against the truth, and performing the works of virtue? If, therefore, God promises that He will do these things, and if we cannot lay aside the stony heart before He Himself removes it, it follows that the casting off of wickedness is not in our power, but in God’s. And again, if it is not in our action that a heart of flesh should be made in us, but the work of God alone, it will not be our work to live according to virtue, but it will seem to be entirely the work of divine grace. These things, indeed, are said by those who wish to argue from the literal text that nothing is placed in our power; to whom we shall respond that these things ought not to be understood in such a way, but rather just as if there were someone ignorant and unlearned, who, feeling the mark of his own ignorance—whether urged by the exhortation of someone else, or struck by the emulation of prudent men—should entrust himself to someone by whom he trusts he can be diligently instructed and competently taught: this person, therefore, who had already hardened himself in ignorance, if he gives himself—as we said—with every intention of heart to the teacher, and promises that he will obey in all things, the teacher, having perceived the intention of his purpose, will also competently promise that he will take away from him all ignorance and instill skill; not that he promises to accomplish this for a disciple who refuses or resists, but for one who offers himself and gives himself over to every obedience. So too does the divine word promise to those who approach it ^B that it will take away the heart of stone—not, certainly, from those who do not listen to it, but from those who receive the precepts of its doctrine; just as we find in the Gospels that the sick approach the Savior, asking to receive health, and only then are they cured. And indeed, for example, that the blind should recover their sight is, in the fact that they prayed to the Savior and believed that they could be cured by Him, the work of those who were cured; but in the fact that their sight is restored to them, it is the work of the Savior. Thus also in this, the divine word promises that it will provide instruction by removing the heart of stone, that is, by wiping away wickedness, so that they may be able through this to walk in the divine precepts and keep the mandates of the Law.

16. Further, it is set before us also that passage from the Gospel where the Savior said: ^C "That seeing...

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16. It follows from the Gospel that the Savior says he speaks in parables to those outside, "that seeing they may not see, and hearing they may not understand, lest perhaps they should be converted and their sins be forgiven them." Having seized upon this, the adversary will object: "If, when clearer words are heard, some are converted in such a way that they become worthy of the forgiveness of sins, and yet it is not within their power that they should hear clearer words, but lies with the teacher who on that account does not teach them more openly, lest perhaps they should see and understand, it is not in them to be saved." But if this is so, it is not in our power whether we are saved or perish. And indeed, if it had not been added, "lest perhaps they should be converted and their sins be forgiven them," we would probably have answered that the Savior did not wish those who were not going to be good and honest to understand the more recondite mysteries, and for that reason he had spoken to them in parables; but since it is added, "lest perhaps they should be converted and their sins be forgiven them," the defense of this passage is more difficult. First, therefore, this place is to be noted against the heretics, who are wont to hunt out certain sayings from the Old Testament from which it might seem, as they themselves dare to say, that there is a certain cruel plan of vengeance and punishment in the Creator—or by whatever other name they prefer to designate it—in order to show that there is no goodness in the Creator; but not with the same reasoning nor with candor in the Law

[...and] seeing they may not see, and hearing they may not understand, lest at any time they should be converted, and their sins should be forgiven them. ^A And he who is of the opposite opinion will say: "If absolutely some of those who hear more clearly are converted, so that they become worthy of the remission of sins, and the power to hear these clearer words does not lie with them, but with him who teaches, and for this reason he does not announce them more clearly to them, lest they should see and understand, then it is not in their power to be saved; but if this is so, we are not masters of our own will for salvation or destruction." Now, there would be a plausible defense against these things, if there were not added the clause, "lest at any time they should be converted, and their sins should be forgiven them"—that is, that the Savior did not wish those who were not going to be good and noble to understand the more mystical matters, and for this reason spoke to them in parables. But now, with the phrase, "lest at any time they should be converted, and their sins should be forgiven them," ^B the defense is more difficult.

First, therefore, it must be noted concerning this passage with regard to the heretics, who are wont to hunt for words from the Old Testament of this kind, where it appears, as they themselves dare to say, that there is cruelty in the Creator, or a vindictive and retributive disposition toward the worse, or whatever they wish to call such a thing, only so that they may say that there is no goodness in the One who created; yet they do not judge with the same mind, nor with the same fairness, those things which occur in the New Testament, but ignore things similar to those which they think are reprehensible in the Old. For clearly, even according to the Gospel, the Savior ^C is shown, as they themselves claim, not to speak clearly for this reason, that men might not be converted, and by being converted become worthy of the remission of sins; which in itself is in no way less than those things accused in the Old Testament. But if they seek a defense for the Gospel, it must be said to them: if they do not act reprehensibly by standing in a dissimilar way toward similar problems, and not finding fault according to the New, but seeking a defense, while concerning the Old they act as accusers regarding similar things, although they ought to defend them just as those from the New—from which we shall constrain them, through these similarities, to believe that all are God’s scriptures. Come then, and let us, as far as we are able, provide a defense for the matter at hand. ^D

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^A 17. We were saying earlier when discussing Pharaoh that sometimes a quicker recovery does not turn out for the good of those being healed, especially if they have fallen into serious [(68)] ailments and might easily be delivered from those into which they have fallen; for, despising the illness as easily curable, they do not take care a second time to avoid falling into it, and will find themselves back in it. For this reason, in such cases, God, the eternal One, who is the knower of hidden things, who knows all things before they come to pass, in His kindness defers a swifter assistance for them, and, if I may so say, by helping them He does not help them, since this is what is advantageous for them. It is likely, therefore, that those who are "outside," about whom the discourse is, being seen by the Savior in the context before us as not being steadfast in their conversion if they were to hear the things spoken more clearly, were managed by the Lord not to hear the deeper things more plainly, lest, having converted and been healed too quickly and obtained the remission of sins—as though the wounds of their wickedness were easy to heal—they should despise them and fall into them again more quickly. Perhaps, too, they are paying the penalty for their former sins, for which they had not yet fulfilled the time: because they were left alone by the divine oversight and became further filled with the specific evils they had sown, they are to be called later to a more steadfast repentance, not quickly falling back into those things into which they had previously fallen while despising the dignity of good things and giving themselves over to worse.

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17. We were saying above when discussing Pharaoh that a quicker cure does not always turn out to be useful to those who are being healed, if, as soon as they fall into illness, they are easily relieved of it. For humans easily despise an illness that is easily cured, and fall again into the very thing they do not guard against. Wherefore the eternal God, who is the knower of hidden things and knows all things before they come to pass, defers the swifter healing of such as these, and, if I may so say, cures them by not curing them, since that is what is expedient for them. When, therefore, the Savior saw those who are "outside," and of whom the discourse now treats, would not be stable in their conversion if they heard His words more openly, it is probable that the Lord dealt with them in such a way that they would not clearly understand higher things, lest, having converted more quickly and been healed by the acceptance of the forgiveness of sins, they might despise the wounds of their vices as if they were very easy to cure and fall more quickly into the same. Perhaps, too, they had not yet fulfilled the time appointed for them to wash away the sins they had committed after abandoning virtue. Divine care had indeed left them alone, so that, sated by the evils they had themselves perpetrated, they might at length be called to a firmer repentance, and not easily fall afterward into their former sins, by which they had corrupted the dignity of their honor and given themselves over to wickedness. Those who are compared with those who are "inside," and are said to be "outside," are not far removed from those who are inside; for while those who are inside hear the word openly, these hear it obscurely, being as it were wrapped in parables: yet they do hear. But others from among those who are "outside," called Tyrians, even though the Savior foreknew that they would have done penance in sackcloth and ashes long before, if He had approached their borders, do not even hear those things which the others who are "outside" hear, because, as is likely, they were by far beneath the dignity of the latter, so that at another time, after it has been more tolerable for them than for those who did not receive the word—among whom He also mentions the Tyrians—they might hear more opportunely and repent more firmly. But see whether we ought not, even beyond the zeal for inquiry, endeavor to preserve in all things our piety toward God and His Christ, since we strive with all our might, as is proper in such great and difficult questions, to prove that God provides for the immortal soul in various ways. If, therefore, anyone should ask, concerning those who are blamed, why, seeing miracles and hearing the divine word, they become no better, while the Tyrians would have done penance if such words and deeds had taken place among them; if, I say, anyone should ask with these words: Why did the Savior preach to them for their own destruction, so that a graver sin might be imputed to them? We will answer that God, who knows how all those are affected who blame His providence as if it were the cause of their failure to believe—in that it did not give them to see what it gave others to behold, nor did it dispose them to hear what it profited others to have heard—wishing to show that they do not possess a just excuse, grants them the things for which the accusers of His providence had asked, so that, having received them and nonetheless being convicted of the utmost impiety because they perceived no utility from them, they might lay aside such audacity, and thus, having been set free, might learn that God sometimes delays and lingers in bestowing benefits, and does not grant those things to be seen and heard by which, through the very seeing and hearing, the guilt of those who have been led to faith by neither the one nor the other might be argued to be the more grave.

^A Those who are called "those without"—it is clear, in comparison with those within, and not being altogether far removed from those within—hear those who clearly hear from within, but they hear unclearly, because it is spoken to them in parables; nevertheless, they do hear. But others of those without, who are called Tyrians, even though it was foreknown that they would long ago have repented sitting in sackcloth and ashes had the Savior drawn near their borders, do not even hear what those without hear, being, as is likely, further removed from the worthiness of those without, so that in another time, after it has become more tolerable for them than for those who did not receive the word (of whom he also made mention with the Tyrians), they may hear more opportunely and repent more firmly.

^B See, however, whether we are not rather striving to preserve, alongside a spirit of investigation, the piety that is altogether due toward God and his Christ, endeavoring to make an apology for everything, as in such great and such important matters, regarding the manifold providence of God, who provides for the immortal soul. If, then, anyone should inquire regarding those who are reproached, that while they see wonders and hear divine words they are not benefited, whereas the Tyrians would have repented if such things had happened and been spoken among them—and if, inquiring, someone should say, "Why on earth did the Savior preach to such people to their own detriment, so that their sin might be reckoned as heavier?"—we must say to him that the One who understands the dispositions of all those who blame His providence (as though it were because of it that they did not believe, seeing that it did not grant them to see what it graced others to look upon, and did not manage for them to hear these things which, having heard, others have been benefited), wishing to refute the apology that is not reasonable, gives those things for which those who complain of His governance asked, so that after receiving them, and being no less refuted as being most impious for not having even then applied themselves to being benefited, they may cease from such audacity, and by this very thing, being set free, may learn that God sometimes intends to benefit some, yet delays, not granting them to see and hear such things upon which—once seen and heard—the sin is proven to be heavier and more grievous for those who would not have believed even after such great and such things.

The human dispensation does not conclude within this life of the age, but the state of merits that was prior always provides the cause for the future state; and thus, by the immortal and eternal law of justice and the moderation of divine providence, the immortal soul is led to the height of perfection. If, however, it should occur to us, because we say that the word of preaching is deliberately deferred from those who are worse and more wicked, why the word was preached to those who were preferred to the Tyrians, who are certainly despised—whereby evil was indeed increased for them and their condemnation made graver, in that they heard the word who were not going to believe—it seems that the answer should be: God, who is the Creator of all minds, foreknowing the complaints against His providence, especially from those who say, "How could we believe when we have neither seen the things that the others have seen, nor heard the things that have been preached to others?"—insofar as the fault is outside of us, since those to whom the word was announced and signs were shown have delayed not at all, but rather have been stunned...

^A by the very power of the miracles; desiring to refute the occasions for complaints of this sort, and to show that it is not the dissimulation of divine providence, but the free will of the human mind that exists as the cause of its own perdition, He bestowed His grace even upon the unworthy and the incredulous through His benefactions, so that every mouth might truly be stopped and the human mind might recognize that nothing is lacking to itself from God, and simultaneously that he who has despised the divine benefits conferred upon him is more severely condemned than he who has not deserved to obtain or hear them. Let him understand and acknowledge that it belongs to divine mercy and His most equitable dispensation even this very fact, that He occasionally dissimulates in presenting to some the mysteries of divine virtue, so that they might either see or hear them, lest if they saw the power of these signs and heard the mysteries of His wisdom, and then despised and neglected them, they might be punished with a graver retribution of impiety.

18. Let us see now concerning that which is said: ^B "It is not of him who wills, nor of him who runs, but of God who shows mercy." For those who are of a different opinion say: "If it is not of him who wills, nor of him who runs, but of God who shows mercy, it is not in our power to be saved; for either our nature is such that we can either be saved or not be saved, or certainly it is solely in the will of Him who, if He wills, shows mercy and saves." To whom we first inquire: Is to will what is good, good or evil? And is for the one who runs to hasten so that he may arrive at the end of the good, praiseworthy? If indeed they say that it is blameworthy, they are clearly insane; for all the saints both will what is good and run toward what is good, and yet they are certainly not blameworthy. How then, if he who is not saved is of a bad nature, does he will what is good and run toward what is good, but does not find what is good? For they say that a bad tree does not bring forth good fruits; for a good fruit is to will what is good. And how is the fruit of a bad tree good? But if they say that to will what is good and to run toward what is good is intermediate, that is, neither good nor evil; we will say to them: If to will what is good and to run toward what is good is intermediate, then that which is contrary to these will also be intermediate, that is, to will what is evil and to run toward what is evil. But it is certain that to will evil and to run toward evil is not intermediate; therefore, neither is to will what is good and to run toward what is good intermediate.

NEW INTERPRETATION

18. Let us look at this: "It is not of him who wills, nor of him who runs, but of God who shows mercy." For they thus assume: "If it is not of him who wills nor of him who runs, but of God who shows mercy, our salvation does not depend on our free will, but on the nature granted to us by Him who created us such, or on the will of Him who, when He wills, shows mercy." To whom this must be asked: Is to will what is good, good or evil? Then, is the course of him who wills to attain the end by hastening toward what is honorable, worthy of praise or of blame? If they say the latter, they will answer altogether absurdly, since the saints will and run, and yet do nothing on that account worthy of blame. If they say that it is good to will what is good and to run toward what is good, we will ask how a lost nature wills what is good. For it is the same as if a bad tree were to bring forth good fruits, if indeed it is good to will what is better. If they answer a third thing, that to will what is good and to run toward what is good is something intermediate, which is neither good nor evil, we will reply: If to will what is good and to run toward what is good is something intermediate, then that which is the contrary of these will be intermediate, that is, to will what is evil and to run toward what is evil. But to will what is evil and to run toward what is evil is not intermediate; therefore, neither will to will what is good and to run toward what is good be intermediate. In this way, therefore, I believe this passage can be defended: "It is not of him who wills, nor of him who runs, but of God who shows mercy." Solomon in the book of Psalms (for it is his song of ascents, whose words we quote), says: "Unless the Lord build the house, they have labored in vain who build it. Unless the Lord keep the city, he watches in vain who keeps it"; not that He discourages us from building, or teaches us not to watch for the keeping of the city which is in our soul, but showing that whatever things are built without God, and which are not protected by His guardianship, are built in vain and kept in vain; since the Lord of the building and the Prince of the keeping of the city must rightfully be ascribed to God of all things. Just as, therefore, if we were to say: "It is not the builder's, but God's work that is this building; and not the watchman's, but God of all things who has rendered this city immune from the injuries of enemies," we would not be wrong, since it is understood that something was accomplished even by human efforts, but the whole work is to be referred to God as the perfecter, out of gratitude of mind...

^B towards the one who brought it to completion. Thus, since human volition is not sufficient for attaining the end, nor is the running of those who are, as it were, athletes sufficient to receive the prize of the upward calling of God in Christ Jesus—for these things are accomplished while God assists—the statement is well made: «It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.» ^C Just as if, regarding farming, what is also written were said: «I have planted, Apollos watered, but God gave the increase; so that neither is he that planteth any thing, nor he that watereth, but God that giveth the increase.» And the fact that the fruits have become full, we would not piously say is the work of the farmer.

NEW INTERPRETATION.

...accepted; thus, since the will of man does not suffice to attain the end, nor does the course of athletes suffice to win the prize of the heavenly calling in Christ Jesus: for these things are brought to perfection by God’s assistance; it is truly said: «It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.» Just as if what is written concerning agriculture were said: «I have planted, Apollos watered, but God gave the increase.» Thus, neither is he that planteth anything, nor he that watereth, but God who gives the increase. Nor would we piously say that the rich and mature fruits were the work of the farmer or of him who watered, but the work of God: so our perfection is not accomplished by us doing nothing, nor is it completed by us alone, but God brings about the principal part of it. ^D That this may be more manifest, we take an example from the art of navigation. For among the blowing of the winds, the temperance of the air, and the brightness of the stars, each of which contributes something to the safety of those navigating, what place shall we say the art of navigation holds in arriving at the desired port, when often even the sailors themselves do not dare to declare that the ship was saved by them, but attribute whatever there is to God as the author, not because they themselves did nothing, but because that which is done by Providence is far greater than art? Thus, in our salvation, that which is from God is far greater than that which is from our free will. For which reason I think it was said: «It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.» For if this passage of Paul, «It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy,» is to be understood in the way that these men think, the commandments are superfluous; in vain does Paul rebuke some because they have collapsed; others, because they have acted well, he approves; in vain he gives laws to the Churches; in vain we embrace better things, in vain we run; but neither does Paul give these commands in vain, nor does he rebuke those and approve these in vain; nor do we embrace good things and strive for better in vain. These, therefore, interpret this passage wrongly.

^A It is not the work of the one who waters, but the work of God; thus, also, our perfection does not come about without our doing anything, but God accomplishes the greater part of it. And that this may be believed more clearly as being what is meant, let us take an example from the art of navigation: for against the blowing of the winds, and the temperateness of the air, and the brightness of the stars, which contribute to the safety of those sailing, how great an account could be named of the art of navigation for the restoration into the harbor, when not even the navigators themselves, out of piety, often dare to confess that they have saved the ship, but refer the whole to God, not ^B because they have performed nothing, but because the contribution of providence is greater by an excessive amount than that of the art! And in the case of our own salvation, the contribution from God is greater by an excessive amount than that which is within our power; for which reason I think it is said, "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy." For if we must interpret "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy," as they assume, the commandments are superfluous, and Paul himself rebukes some in vain as having fallen, and approves others as having acted rightly, and gives laws to the Churches, and we too offer ourselves in vain to the will for better things, and in vain to run; but Paul does not advise these things in vain, nor does he rebuke these and approve those in vain; nor do we offer ourselves in vain to the will for ^C better things, and to strive for what is excellent. Therefore, those have not understood the things concerning this passage well.

In addition to these, there was [the saying]: "To will and to work is of God." And some say: If to will is from God, and to work is from God, then even if we will or perform something badly, these things have happened to us from God. But if this is so, we are not free. And again, when we will good things and perform more excellent things, since both to will and to work is from God, we have not performed more excellent things, but we have appeared to perform them; these, however, God has given; wherefore we are not free in this either. We must respond that the Apostle did not say that to will evil or to will good, and likewise to do better or worse things, is from God, but universally to will and universally to run. For just as we have from God that we are animals, that we are human beings, so also [we have] that we, generally speaking, as I might say, will, as [we have from Him] that we

are moved. Just as, when we have the [power to] be animals, to be moved, and, for instance, to move these specific limbs—hands or feet—we would not reasonably say that we have the specific [power] from God, that is, the moving *to* strike, or to kill, or to take away the property of others; but rather, we received the generic [power] to be moved from God, while we ourselves use this movement for better or for worse; so, we received the [power of] acting, in that we are animals, from God, and we received the [power of] willing from the Creator; but we use this willing for the best or for the contrary, and likewise with the [power of] acting.

^B Furthermore, [they say] that the apostolic text perplexes us by denying that we have free will, in which [the Apostle], raising an objection against himself, says: "So then He has mercy on whom He wills, and whom He wills He hardens. You will say to me then, 'Why does He still find fault? For who has resisted His will?' Nay but, O man, who are you that replies against God? Will the thing formed say to him who formed it, 'Why have you made me thus?' Or does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?" ^C For someone will say, "If the potter from the same lump makes some vessels for honor and others for dishonor, so God [makes some] for salvation and others for destruction; it is not up to us to be saved or to perish, and we are not endowed with free will." One must reply to the one who uses these [words] in such a way, if it is possible that the Apostle can

NEW INTERPRETATION

"So then He has mercy on whom He wills, and whom He wills He hardens. You will say to me then: Why does He still find fault? For who has resisted His will? O man, who are you that replies against God? Will the thing formed say to him who formed it: Why have you made me thus? Or does not the potter have power over the clay, from the same lump to make one vessel for honor, and another for dishonor?" For someone will say: "If, just as the potter makes some vessels from the same clay for honor and others for dishonor, so God also [makes some] for salvation and others for perdition; it is not up to us to be saved or to perish, nor are we free." But let us ask the one who receives [the words] in this way, would he dare to think that the Apostle speaks contradiction? I do not think anyone would have such audacity to say so. If, therefore, the Apostle does not speak contradiction, how, according to such a person's interpretation, does he justly accuse him who had fornicated at Corinth, or those who had sinned, and who had not repented of their own lust and intemperance? Also, by what path does he bless those whom he praises as if they acted rightly—the house of Onesiphorus, for example—with these words: "The Lord grant mercy to the house of Onesiphorus; for he often refreshed me, and was not ashamed of my chain; but when he arrived in Rome, he sought me out diligently and found me. The Lord grant him to find mercy from the Lord in that day." Therefore, it does not belong to the same Apostle to [regard] him who has sinned as worthy of reproach,

and to accept him who has done well as praiseworthy; and again, as if nothing were in our power, to say that it is the cause of the Creator that one vessel is for honor and another for dishonor. How does that statement stand, "For we must all appear before the judgment seat of Christ, that each one may receive according to what he has done in the body, whether good or evil"? For what retribution of good is there for the one who could not do evil, having been formed by the Creator for this very thing? Or what punishment will be justly inflicted upon him who could not do good by the very creation of his Maker? Then, furthermore, how is it not contrary to this assertion what he says elsewhere: "But in a great house there are not only vessels of gold and silver, but also of wood and earthenware, some for honor, but some for dishonor. If therefore anyone cleanses himself from these, he will be a vessel for honor, sanctified, and useful to the Lord, prepared for every good work"? ^B Therefore, he who has cleansed himself is made a vessel for honor; he, however, who has neglected to purge his own impurities becomes a vessel for dishonor. From these sentences, by no means, in my opinion, is the Creator the cause of the deeds.

NEW INTERPRETATION

^A For it is possible to refer this thereto. For the Creator God does indeed make one vessel for honor, and He makes other vessels for contumely; but that vessel which has cleansed itself from all impurity, He makes a vessel unto honor; while that which has stained itself with the filth of vices, that vessel He makes unto contumely. And thus it is concluded that it precedes, and that for its own merits each one furnishes to the Creator the causes and occasions for being formed by God either as a vessel unto honor or unto contumely.

If this assertion seems just, as it certainly is just, and consonant with all piety, that from preceding causes each vessel is prepared by God either for honor or for contumely, it does not seem absurd—discussing with the same order and the same consequence as we did the earlier causes—that we should think the same concerning the nature of souls, and that this should be the cause why Jacob was beloved before he was born into this world, and Esau was hated while he was yet in his mother’s womb. ^B And let us understand that she acted of old for that reason, whereby she was beloved in the one and hated in the other before she supplanted in Jacob’s body, and before the plant was held by the brother in Esau.

^C But it is clearly shown that, so far as concerns the underlying nature, just as clay lies subject to the potter, from which mass vessels are made for honor and for contumely, so, all souls being of one nature subject to God, and—if I may so say—one mass of rational substances, God has caused certain prior reasons to make these to be for honor, and these for contumely. But if the Apostle’s speech is rebuke, saying: "Nay but, O man, who art thou that repliest against God?" ^D I think that he teaches that he who possesses boldness before God, and is faithful and has lived well, would not hear, "Who art thou that repliest against God?" Such as was Moses; for Moses spoke, and God answered him with a voice. And as God answers to Moses, so the saint answers to God. But he who has not acquired such boldness, clearly having either lost it, or not seeking concerning these things with the zeal of learning but of contention, and therefore saying: "Why does He yet find fault? For who resists His will?"—he surely will have been worthy of this rebuke: ^A "O man, who art thou that repliest against God?" But to those who introduce diverse natures and use the saying of the Apostle, these things must be said: If they hold that those who perish and those who are saved are of one and the same mass, and that one and the same is the Maker of both; if He is good who makes not only the spiritual but also the earthly (for hence this follows), it can surely happen that he who now, through certain past good works, has been made a vessel of honor, if he...

does not perform deeds similar and consistent with the vessel of honor, may become in another age a vessel of dishonor; just as, conversely, it is possible for one who through causes prior to this life has become a vessel of dishonor here, by amending himself, to become in the new creation a vessel of honor, sanctified, and useful to the Lord, prepared for every good work. And perhaps the Israelites of the present time, not having lived worthily of their nobility, shall fall away from their lineage, transformed as it were from vessels of honor into a vessel of dishonor; and many of those who are now Egyptians and Idumeans, having approached Israel, when they have brought forth more abundant fruit, shall enter into the Church of the Lord, no longer reckoned as Egyptians and Idumeans, but becoming Israelites; so that in this way, according to the varying inclinations of the will, some may advance from worse to better, others may fall from better to worse, while others may be kept in their good state or ascend from good to better, and others again may remain in their evils or, as their wickedness is poured forth from evils, become worse.

ORIGEN ON FIRST PRINCIPLES

^A ...responded to him with a voice; and as God responds to Moses, so does every holy person respond to God. But he who is unfaithful, and loses before God the confidence to answer due to the unworthiness of his own life and conduct, and who does not seek these things in order to learn and improve, but out of contentiousness and to resist; and to speak more clearly, he who is such a person as can say the things which the Apostle signifies when he says: "Why then does he still find fault? For who can resist his will?" [Rom. IX, 19] — to such a person this rebuke of the Apostle is rightly directed: "O man, who are you to answer back to God?" [Rom. IX, 20]. Therefore, this rebuke is intended not for the faithful and the saints, but for the unfaithful and the impious.

To those, however, who introduce diverse natures of souls and drag this apostolic discourse to the assertion of their own dogma, one must respond in this way: If it is certain even among them that, as the Apostle says, those who are being destroyed and those who are being saved are made from one lump, and that the Creator of those who are saved is also the Creator of those who are destroyed, and if he who makes the spiritual is also good—and not only the spiritual but also the earthly (for this follows for them)—it can surely happen that he who now, through prior good works, has become a vessel of honor, if he has not done deeds that are equal or consistent with the vessel of honor, may become in another age a vessel of dishonor. ^B Just as, conversely, it is possible that one who, through causes prior to this present life, has become a vessel of dishonor here, having amended himself, may in the new creation become a vessel of honor, sanctified and useful to the Lord, prepared for every good work. And perhaps the current Israelites, not having lived worthily of their nobility, shall fall away from the race, transformed as if from vessels of honor into a vessel of dishonor; and many of those who are now Egyptians and Idumeans, having approached Israel, when they have brought forth fruit more abundantly, shall enter into the Church of the Lord, no longer considered as Egyptians and Idumeans, but becoming Israelites.

Thus, according to this, through various inclinations of the will, some progress from worse to better, others fall from better to worse, and others are kept in their good qualities, or ascend from good to better, while others again remain in their evils, or from evils—as their wickedness overflows—become worse.

^C 136 According to our own assertion, by which we say that from preceding causes God makes vessels either to honor or to dishonor, the approval of God’s justice is in no way restricted. For it is possible that this vessel which, from prior causes, has been fashioned in this world to honor, if it acts more negligently, may, according to the merits of its conduct, be made in another age a vessel to dishonor; and conversely, that vessel which from prior fault received the name of dishonor, if it should wish to be corrected in the present life, in the new creation shall become a vessel sanctified and useful to the Lord, and ready for every good work. So also, if anyone, because of preceding causes in this life, has been fashioned by the Creator as a vessel of dishonor, and has amended himself and purged himself from all filth of vices, he can be made in that new age a vessel to honor, sanctified and useful, prepared for every good work. Finally, those who in this age were fashioned by God to be as Israelites, and have led a life unworthy of the nobility of their race, and have fallen from all the generosity of their family, these, in a certain manner, because of their unbelief, shall pass from being vessels of honor into dishonor in another age.

NEW INTERPRETATION

^B Hence, one must also believe it possible that some who first began with small sins spread into such wickedness and arrive at such a stage of evil that they become equal to the powers of malice and the opposing forces; and, on the other hand, if through many severe inflictions of punishments they attempt to recover and gradually seek a remedy for their wounds, it is possible for them, once their malice ceases, to be restored to good. From this we opine, since, as we have frequently said, the soul is immortal and eternal, that in many and endless spaces throughout vast and various ages it is possible that it might descend from the highest good to the lowest evils, or be restored from the ultimate evils to the highest goods. ^C

Version of St. Jerome

I believe that it is possible for some men, beginning from small vices, to arrive at such great wickedness (if, however, they are unwilling to turn to better things and amend their sins through penitence) so that they even become opposing strengths; and again, that others, from being enemies and opposite virtues, might for a long time apply medicine to their wounds and bind up their previously flowing offenses, so that they pass over to the place of the best. We have often said that in the infinite and perpetual ages in which the soul subsists and lives, some of them thus fall to worse states, so that they hold the ultimate place of malice; and some thus progress, so that from the ultimate grade of malice they come to a perfect and consummate virtue.

^A 22. But since the Apostle’s discourse, in those things which he says regarding vessels of honor or dishonor—because "If any man purge himself, he shall be a vessel unto honor, sanctified and useful to the Lord, and prepared unto every good work" (II Tim. II, 21)—appears to have placed nothing in God, but the whole in us; yet in those things where he says, "Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor," he appears to have referred everything to God; these things are not to be taken as contrary to each other, but both senses are to be called to one, and from the two, a single understanding must be fashioned: that is, that we should neither think that those things which are in our own power can be brought about without the help of God, nor that those things which are in the hand of God can be brought to completion without our own actions, and studies, and purpose. That is to say, neither is our willing or effecting anything so within our own power that we should not know that this very thing—that we are able to will or to effect—has been given to us by God according to that distinction which we mentioned above. Or again, when God fashions the vessels, some indeed to honor and others to dishonor, it must be thought that the causes of honor or dishonor are not, as it were, the matter...

New Interpretation

22. But since the Apostle sometimes does not ascribe to God what the vessel is, whether for honor or dishonor, but refers the whole to us when he says: "If any man therefore shall have purged himself, he shall be a vessel unto honor, sanctified, useful to the Lord, and prepared unto every good work"; and sometimes does not grant it to us, but appears to ascribe the whole to God when he says: "Hath not the potter power over the clay, to make out of the same lump one vessel indeed for honor, and another for dishonor," ^B and the things said by him are not contradictions; both are to be brought together, and one complete account is to be rendered from both. Neither does that which is in our power, without the knowledge of God, nor does the knowledge of God compel us to progress, unless we also contribute something of our own toward the good; nor does that which is in our power, without the knowledge of God and the use of that which is in our power according to merit—which makes one to become for honor or for dishonor—nor does the One at God’s disposal alone construct one for honor or for dishonor, unless it finds some material of difference in our own resolve, inclining toward the worse or toward the better. And let these things be sufficiently set forth for us concerning free will.