Chapter XXIV
RICHARD OF ST. VICTOR
Discuss, if you can, of what kind, how great, how kindly He can be gratuitously, in that He predestined the latter to eternal goods (while the former were rejected) and nevertheless does not deny temporal goods for use—nay, for benefit. What can be discovered in the predestination of God that is sweeter and more joyful than this consideration? Rightly, therefore, divine predestination is described to be preeminently in that corner, where the temporal prosperity of the elect serves for benefit. That gold ring rightly has a fixed place there, where the brighter it is, the more joyful it undoubtedly appears.
Chapter XXIV In which speculation of things does divine disposition usually appear more joyful In order that we might come at last to that fourth corner, we have set forth at length above that it is where adversity, running from the opposite direction, exercises uprightness. For it pertains, as was said there, to the reformation of good persons. Since good persons do not pass through this life without stain, and however perfect, they discover how they can advance by increasing and have in this corner that by which they may be purged and equally that whereby they may be exercised. The last of our rings watches most fittingly over this corner, because it does not have another place in which it receives an individual position. Here again, if we compare this corner with the corner opposite to it, we shall discover more quickly the reason we seek.
In the opposite corner evil persons prosper; in this corner good persons are lashed. In the former, evil persons become more and more lukewarm in their feelings toward
God on account of those goods which they receive, because of which they ought to burn more passionately in love of Him. In the latter, on the contrary, in good persons, having been disposed by God, it happens that that whereby it seemed the ardor of love ought to be extinguished in them is that whereby it is kindled more strongly in them. The more sharply they are beset with the evils of the world, and the more they are weakened by severer lashing, the
THE MYSTICAL ARK
more strongly they are kindled to the love of God. Marvel, I beg you, marvel and be greatly awed—either how in evil persons the love of God disappears on account of a benefaction, or in what way in good persons divine longing grows on account of a lashing.
Without doubt, love of God gained more strength in Lawrence from burning than in Nero from imperial power. Nay, in Lawrence it became hot by burning; in Nero, it was completely lacking because of the imperium of power granted. And what is still greater and more marvelous, the flame of love probably gained more strength from so sharp a pain than it could have from whatever or however much temporal glory.
Whence, I ask you, comes such counsel, and such a marvelous work of art? You see how the supreme Artisan, who gives birth, assists and nourishes opposites from opposites, shows the skill of His art. It is helpful both to compare this corner with others and to commend the order of divine disposition by means of a comparison with the other corners. In the first corner, as has been said, evil persons are punished but they are not purified. In this corner good persons are lashed and reformed. Why is it, I ask, that the same lashes correct the same faults in the good but are utterly unable to correct them in the evil—nay I should rather say, almost a small temporal flame boils out fully the rust of a similar corruption in the elect, while in the reprobates, such bitterness of so many torments and that cruel fire of Gehenna cannot suffice to boil the rust out for eternity? Why, I ask, does a dissimilar effect not have a dissimilar cause, unless because the rational principle of the divine ordering of things, while it is marvelous on both sides, appears more just than kindly in the reprobate, while in the elect it is kindly but much more than severe? Behold we have already compared the fourth corner concerning which we have been speaking, first with the second corner, and second with the first corner; now in the third place, it is compared with the third corner. And so in the third corner good persons receive a benefit for consolation. In the fourth corner, of which we now treat, they feel themselves to be wearied by lashings. In the former they are assisted; in the latter they are exercised. In the former they pause pleasantly; in the latter they fight bravely.
In the former as they are about to undertake military service they take possession of the payment from their king; in the latter by fighting they obtain the victory and by conquering they