Chapter XXI
RICHARD OF ST. VICTOR
Chapter XXI That according to diverse modes ofcontemplation ^ divine wisdom seems more marvelous in some^ more delightful in others
Two of these rings have a place on one side, the remaining two on the other side. And so individual rings are allotted to specific places, although all work together equally for transporting the whole ark. For any one of such circles ought to have a position there, in the place where each one appears to our consideration to be more marvelous or more delightful than the rest. For each one withdraws farther, as it were, from that place where it excites to a lesser degree the wonder of the person contemplating and generates less delight in the soul of the one wondering at it. Thus, two receive a position on one side, and two others receive a position on the other side. However, it has been mentioned above how those things which are done by the permission of God pertain to one side and how, in like manner, those things which are done by the working of God seem to pertain to the other side. The ring of foreknowledge and the ring of knowledge are arranged on the side of permission.
Similarly, the ring of predestination and the ring of disposition are arranged on the side of divine working. Do you wish to know how rightly, with how much order the rings which are called "of knowledge" and "of foreknowledge" direct especially those things which are done by the permission of God? Consider, if you are able, how wonderful it is that He is able to know beforehand from eternity all these things, the multitude of which is so innumerable and the variation so manifold. Although this foreknowledge of His is marvelous when it is with respect to both, nevertheless it appears more marvelous with respect to evil things than with respect to good ones. For we know that those things which are evil, since they are done unjustly only, are done by His permission, but never by His working.
Furthermore, consider, if you are able, of how much wonder it is worthy that He was also able to know beforehand those things which He leaves to the will of another, and indeed to a will which did not yet exist and had not as much as been made. For He never makes an evil will, although He permits it to exist. Certainly we marvel less that He Himself is able to know beforehand from
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eternity those things which were to be done by Him, although they are so many and almost innumerable, than that He knows beforehand those things which He placed under an alien power and an opposing will. However, what are we going to say concerning
His knowledge, which we know comprehends with one ray of simple vision the quality, mode, order and place, and number of all things that are? O truly marvelous! O truly awesome! If you seek where that which is truly marvelous everywhere might appear more marvelous for our consideration, who does not see that it is more marvelous in the hidden things of God than in the manifest ones? What is it like to see incessantly the hidden things of men, namely the secrets of thoughts, affections, wills and intentions, and not to be able to hide any inclination of the heart in the presence of the gaze of divine knowledge? As often as He directs attention to the good thoughts of men, what does He see according to all these in the secret place of hearts, other than what He Himself has placed there?
Indeed, without opposition He Himself causes any good inclinations of hearts, and He works with these very things.
It is truly marvelous above all else that He cannot be ignorant of all those things which He Himself does not inspire in human hearts.
This is that supreme and singular wonder in the sharp-sightedness of divine knowledge: that nothing can be hidden from Him in so deep and so dark an abyss of evil hearts. Behold why the rings of providence and knowledge receive a place on the side of permission, where, as reason teaches plainly, the most marvelous things suggest themselves for our consideration. However, the other rings of divine predestination and disposition ought to have the other side.
Why this should be, does not, I think, require much exposition.
For as we pass over in silence the things in this part that appear more marvelous, who would deny that among these things those appear more joyful which serve the salvation of the elect and look to this side only? Since indeed we embrace more affectionately, venerate more joyfully, love more ardently and praise more honorably the rational principle of divine predestination and disposition in the restoration, advancement and glorification of those being saved rather than in the just condemnation, casting down and damnation of evil persons. Now predestination seems especially and properly to pertain so much to this side that it is usually spoken of almost
RICHARD OF ST. VICTOR
entirely with respect only to foreordination to life and refers to the other part only in an improper use and improperly. Although divine disposition may pertain to either of the two because it never allows anything to remain disordered, nevertheless all its ordering serves only the welfare of the elect.
Behold, now we have said which rings we ought to arrange on which side.
Chapter XXII In what speculation does divine foreknowledge or knowledge appear more marvelous Perhaps this question still occurs to the soul: In which corner ought each ring to be placed? Pay attention. Perhaps they pertain more especially by some singularity of supereminence: the ring of foreknowledge to the first corner; the ring of knowledge to the second corner; the ring of predestination to the third corner; the ring of disposition to the fourth corner. We have already said above that the striking together of adversity and iniquity makes the first corner, and we have taught that it pertains to the reproof but not to the reformation of evil persons. Therefore, if you are mindful of the foreknowledge of God, what will you find that you ought to marvel at more in it? If He knows beforehand that they never wish to come to their senses from their evils, why, I ask, does He reprove reprobate persons by lashes of evil adversities? Why does He bring words of fatherly care, as it were, to them, constrain them with words of guidance and terrify with threats those whom He foresees to be sentenced to eternal evils? Therefore, if you do not find in divine foreknowledge something to marvel at more, there is no reason to marvel that it is attached to this angle most tightly. Again, it has been shown above that the meeting of prosperity and perversity makes the second corner and that it pertains to the abandoning of evil persons and not at all to their delight. Now
I ask you, turn back the eyes of the understanding to consideration of divine knowledge; regard it carefully, marvel, and be awed.
It is very astounding how God continually looks at the evil things of men, which He detests and hates so much.
I ask, is the omnipotence of
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God not able to restrain so many and so great evils that omnipotent wisdom is nowhere able to ignore and omnipotent goodness is never able to love? This approaches a highpoint of such wonder: that He even gives evil persons temporal goods, by which in a certain manner it seems that these evils that He detests before and above all things multiply in them. For, as has been said above, by temporal goods evil persons are released in themselves and are abandoned by God. But does that clear-sightedness of divine knowledge not consider how evil persons abound in His gifts? Is He perchance in any way ignorant in what spirit they do things? But who would dare to say this? Therefore, pay attention to how difficult it is to venerate with proper wonder the hidden meaning of this perplexity, and you will discover how rightly such a ring of divine knowledge ought to be joined most closely and attached most firmly to this corner.
Chapter XXIII In what speculation does divine predestination appear more delightful
Again, the third corner, as presented above, is formed by the meeting of honesty and prosperity and is acknowledged to pertain to the consolation and protection of good persons. Here, now,
I ask you, look from this corner to the corner opposite to it and pay careful attention now to the one, now to the other, so that you can discover more quickly and penetrate more sharp-sightedly the reason that you seek for the position. In this corner, good persons are supported by the prosperity of this world; in the opposite corner, evil persons are lashed by worldly adversity.
Let us pay more careful attention, let us examine more often— in the former the affection of God, in the latter His severity: affection with regard to good people, severity with regard to evil people. How severe do we think it is that in the present He does not spare those whom He leads to eternal punishment, and that He does not allow them to pass through temporal life without punishment? How kindly will that One be who does not cease to support with temporal goods, as much as it may be expedient for them, the good persons whom He has, nevertheless, preordained to true and eternal good things?