CHAPTER XVIII

OBJECTIONS BROUGHT AGAINST RELIGIOUS, BECAUSE THEY REJOICE AT THE GOOD WORKS WHICH GOD EFFECTS THROUGH THEIR INSTRUMENTALITY

THE following arguments are the chief of those adduced to prove, that religious ought not to rejoice at the good works, which God effects by means of them.

             1. It is written in the Gospel of St. Luke (x. 20), "Rejoice not in this, that spirits are subject unto you." Religious ought not, therefore, to rejoice, on account of any of the other great works which God effects by means of them.

             2. Job says (xxxi. 25): "If I have rejoiced over my great riches, and because my hand had gotten much. If I beheld the sun when it shined, and the moon going in brightness; and my heart in secret hath rejoiced." May evil befall me, is the conclusion to be understood, though it is not expressed. St. Gregory (22 lib. Moral.), makes the following commentary on this passage: "Knowledge had not puffed up this holy man; therefore, he scorned to exult at his wealth. The greatness of his work had not elated him; therefore, he beheld not the brightness of the sun. He did not covet renown; therefore he took no heed to the moon, sailing in her radiance through the heaven." Hence, it is clear, that no one ought to rejoice on account of knowledge, or fame, or mighty works.

             3. The degree in which men glory in anything, is proportionate to the joy they take in it. Now, man should not glory in his possessions. "Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches" (Jer. ix. 23). From this text we learn, likewise, that no man should glory in the good effected by him. Our adversaries strive from it to prove, that religious have no right to glory in the great works which God accomplishes by means of them.

             1. The fallacy of this argument is shown by the words which we read in the Acts of the Apostles (ii. 22). We are told that, at the preaching of some of the faithful, "a great number, believing, were converted to the Lord. And the tidings came to the ears of the Church that was at Jerusalem touching these things; and they sent Barnabas as far as Antioch; who, when he was come, and had seen the grace of God, rejoiced." Here, we see how the Apostles were filled with joy, at the good work done in the Church, by their brethren and fellow-labourers.

             2. We, further, read (Acts xv. 3), that, "Paul and Barnabas being brought on their way by the Church, passed through Phenice and Samaria, relating the conversion of the Gentiles; and they caused great joy to all the brethren."

             3. St. Paul, again, thus addresses the Philippians (iv. 1): "Dearly beloved brethren, and most desired, my joy, and my crown." He evidently and openly rejoiced in those whom he had converted to Christ. Why, then, may not religious, and other men, rejoice at the great works which God effects by their means, and especially at the conversion of others?

             4. We return thanks only for what we consider to be a favour granted to us. Now, no one receives a favour, without rejoicing at it. If, then, it be not permissible to rejoice at great deeds, which God does by means of us, we have no reason to thank Him for them. This proposition, is, of course, absurd.

             5. Aristotle says (I. Ethic.): "None is just who does not rejoice at works of justice." This sentiment agrees with the verse of the Psalm (xcix. 2): "Serve ye the Lord with gladness." No work of the Lord is so magnificent as is the work of justice, whereby He is served. Therefore, holy men ought to rejoice that God effects this great work by their instrumentality.

             We must bear in mind that joy appertains only to that which is good; and that it ought to be proportioned to the degree of goodness existent in the things at which we rejoice. Hence, we ought to find our greatest joy in the highest good. We may rejoice in other things; but we ought not in them to find perfect joy. This is to be sought for, only in the highest good. Now, he that rejoices at the good which God effects by his means, rejoices rightly, if he place his joy in God, i.e., if he rejoice, because the good, wrought through his instrumentality, tends to the glory of God, and to his own, and his neighbour's salvation. But, if he rejoice in any other spirit, he rejoices in his own works and commits sin. Hence, St. Gregory explaining the words of Job already quoted, says (22 lib. Moral.): "At times holy men rejoice on account of the good repute in which they are held. But, as they only desire to be esteemed for the sake of doing more good amongst those to whom they preach, they rejoice when they are thought well of, not for the sake of their own honour, but for the profit of others. It is one thing to seek human favour, and another to rejoice at the improvement which we effect in our neighbour." The remaining objections will easily be answered.

             1. The words, "rejoice not in this that spirits are subject to you" (Luke x. 20), are to be understood as an order to the Apostles to rejoice, not on account of their victory over evil spirits, but on account of the glory of God. The Gloss says: "They are forbidden to rejoice at the abasement of the devil, who fell through pride; they are, rather, to exult at the honour given to God." Or else, we may understand, that the Apostles were bidden, not to rejoice at the fall of Satan, as if that were the highest good. For, he might have been overcome, without any merit on their part. Their chief joy was to be, as Our Lord told them, that their names were "written in Heaven" (Luke x. 20).

             2. The words quoted from Job, (xxxi. 25), are to be understood of the joy which produces elation of spirit. For it is pride for a man to rejoice in the works wrought by God, through his agency, as if they were a subject for vain glory.

             3. He who refers the glory of his works to God, rejoices, not in himself, but in God, to whom he refers all that can be a cause for glory.