CHAPTER XXVI

THE ENEMIES OF RELIGIOUS ENDEAVOUR TO CAST SUSPICION UPON SUCH OF THEIR WORKS AS ARE CLEARLY GOOD: e.g., PRAYER AND FASTING

WE will now examine, how, although the opponents of religious cannot affirm that certain works performed by them, such as prayer, fasting, and miracles, are evil; they try nevertheless, to represent them in a false light, and to make them appear suspicious.

             1. Their first contention is, that certain bad men, mentioned in the Old and in the New Testament, practised these works, in order to disguise their wickedness. "Thus it is said that false prophets will come in sheep's clothing" (Matt. vii. 15), "which means," (says the Gloss), "that in the sight of men they will, by their prayers, fastings and almsdeeds, resemble the ministers of justice. But their works will avail them unto nothing, but will, rather, be imputed to them as sin." Again, on the words: "Many will say to me," the Gloss comments: "We must beware of those who work miracles in the name of Christ. Our Lord, certainly, worked them for the sake of unbelievers; but, He warned them not to be deceived, nor to think that a visible miracle is necessarily visible wisdom." From these words, the enemies of religious conclude, that men are not to be accepted, on account, either of their virtues, or of their miracles.

             It is, however, easy to see, that this opinion is unsound, because it is opposed to the words of Our Lord (quoted in Matt. v. 16): "Let men see your good works, and glorify your Father," etc. Again (Matt. xii.), He says that "a tree is known by its fruits," a good tree by its good, and a bad tree by its bad fruits. St. Peter, likewise, says (Ep. ii. 12): "Having your conversation good among the Gentiles; that, whereas they speak against you as evil doers, they may, by the good works which they shall behold in you, glorify God in the day of visitation." From these words we see, that good works ought to render a man acceptable to his neighbour. In the same way, a man's miracles render him and his teaching commendable. For, Our Lord says: "For the works which the Father hath given me to perfect . . . give testimony to me" (John v. 36). St. Mark, likewise, says, that the Apostles, "preached everywhere, the Lord co-operating with them, and confirming the word with signs that followed" (Mark xvi. 20). These signs were a testimony, both to the men, and to their doctrine.

             We do not, of course, say that bad men may not give signs of virtue; we speak only of such things as we are capable of judging. Hence, if a man show signs of goodness, we naturally conclude that he is good; unless he give proofs of wickedness, to show us that the good which he has manifested, did not proceed from him. The Gloss, commenting on the words, "by their fruits you shall know them," says: "Judge of men, not by their clothing but by their works." And again, on the words, "he that eateth," (Rom. xiv.), the Gloss remarks: "There are certain things, such as blasphemy, theft, and the like, which cannot proceed from a virtuous soul. It is permissible for us to judge of such matters as these; for they come under the category of which Christ spoke saying: 'By their fruits you shall know them.' But, in doubtful matters, let us put the most favourable construction on our neighbour's doings." Thus, the authors quoted, would have us not to be so deceived by good appearances, as to be led away by them into evil or error. But, if anyone who does not seek to seduce others into vice or error, be judged on account of his acts to be a good man, although he be in reality wicked, this deception is not a dangerous one; for it does not belong to man to judge the secrets of the heart. On the words, "Satan himself transformeth himself into an angel of light," (2 Cor. xi. 14), the Gloss says: "If Satan feigns to do, or to say something befitting the good angels, and we even believe him to be himself a good angel, our error will not be harmful, or even dangerous. But, if the devil begin to tempt us by works not his own, we have need of great watchfulness, lest we be led astray."

             The enemies of religious proceed still further in their malice, and declare, that the manifest good works done by religious are hypocrisy. Thus, they say, religious commit a heinous crime. But, they themselves herein resemble the Pharisees, who said to Our Lord when He was casting out a devil: "By Beelzebub, the prince of devils, He casteth out devils" (Matt. xii. and Luke xi. 15). They act like the Pharisees, who, as soon as they see another do a good work, ascribe it to hypocrisy. It was to rebuke such judgments, that Christ said (Matt. xii. 33): "By their fruits you shall know them."

             It is easy to see how much harm such assertions may do. For, if the opinion that a man is to be esteemed a hypocrite, on account of his good works, be generally accepted, persons will be withheld from performing any acts of virtue; and the same will be the case, if everyone be called a hypocrite who embraces a state of perfection after committing great sins. St. Gregory (31 lib. Moral.), combats this idea. For, commenting on the words, "she hath laboured in vain, no fear constraining her," (Job xxxix.), he writes as follows. "We must remember that our mother the Church nurses certain souls in her tender bosom, until she brings them to spiritual maturity. But, such souls have not, as yet, acquired the habit of holiness, nor are they, as yet, strong enough to follow the path of perfection." "But," he continues, "we have no right to call such men hypocrites; for weakness is one thing, and malice is another." Thus, according to the teaching of St. Gregory, they only deserve to be called hypocrites who undertake to perform works of perfection in order thereby to cloak their wickedness, and to be able, the more easily, to injure others. Those who, through weakness, may chance to fall into sin, even after embracing a life of perfection, are not hypocrites.

Epilogue

EPILOGUE

             Now that, by the Divine assistance, we have refuted the calumnies of malicious men, it becomes evident, that there is no condemnation for such as are in Christ Jesus, who walk, not according to the flesh, but who carry the cross of the Lord, repressing earthly desires. Much might still be said in confutation of the detractors of religious. But we will leave them to the Divine judgment; since the malice of their heart is clearly revealed by the speech that falls from their lips. To quote the words of Christ (Matt. xii. 34): "How can you speak good things, whereas you are evil? Out of the abundance of the heart the mouth speaketh." But if, as St. Paul says, (2 Tim. ii. 21), "any man, therefore, shall cleanse himself from these" (i.e. by not consenting to these malicious judgments), "he shall be a vessel unto honour, sanctified and profitable unto the Lord, prepared unto every good work" (2 Tim. ii.).

             Those, however, who adopt the opinions of these enemies of religious, will blindly follow the blind; and with them will fall into the ditch. But the words which we have spoken will suffice to preserve us from such a fate, if they be sanctified by the blessing of God, to whom be honour and giving of thanks, world without end. Amen.