Works › The Paradise of the Soul
Volume 37 · ≈ pp. 501–504
Chapter XXXVI. On Confidence.
A marker with ≈ is an approximate page boundary, placed by measure of the text; the page photographs remain the authority. In the paired views, clicking a page marker brings that page into view.
Caput XXXVI.
De Confidentia.
A. Confidentia vera et perfecta est mentis securitas, quod omnipotens et fidelis Deus numquam amicos derelinquit: juxta illud: Nullus speravit in Domino et confusus est. Quis enim permansit in mandatis ejus, et derelictus est 1?
B. Ille veram confidentiam habet, qui certus est quod bonus Deus suis semper praesens est in tribulationibus: et semper paratus est ut eos a tentationibus liberet, et liberatos glorificet. Juxta illud: Cum ipso sum in tribulatione: eripiam eum, et glorificabo eum 2. Sic fuit cum Daniele in lacu leonum: cum Noe in arca: cum Joseph in cisterna: cum tribus pueris in camino ignis, et hos omnes benignissime liberavit. Unde B. Petrus: Novit Dominus pios de tentatione eripere 3. Et in Tobia, dicit Sara: Hoc pro certo habet omnis qui te colit, quod vita ejus, si in probatione fuerit, coronabitur: si autem in tribulatione fuerit, liberabitur: et si in correptione fuerit, ad misericordiam tuam venire licebit. Non enim delectaris in perditionibus nostris: quia post tempestatem, tranquillum facis: et post lacrymationem et fletum, exsultationem infundis 4.
Ille veram confidentiam habet, qui omnes preces suas, et omnia desideria sua justa, non dubitat exaudiri. Nam D. Chrysostomus dicit: "Si cum hoc studio mentis accesseris, et dixeris: Non recedam, scilicet nisi accepero, prorsus accipies: si talia postulaveris quae et illum qui petitur dare deceat, et accipere tibi qui peccaris, expediat 5." Haec virtus valde laudabilis est, et magni meriti coram Deo. De quo hortatur Apostolus, dicens: Nolite amittere confidentiam vestram, quae magnam habet remunerationem 6.
Chapter XXXVI.
On Confidence.
A. True and perfect confidence is security of mind that almighty and faithful God never abandons his friends, according to that saying: No one has hoped in the Lord and been confounded. For who has remained in his commandments and been abandoned 1?
B. He has true confidence who is certain that the good God is always present to his own in tribulations, and is always ready to free them from temptations and to glorify them when freed. According to that saying: I am with him in tribulation; I will rescue him and glorify him 2. So he was with Daniel in the den of lions, with Noah in the ark, with Joseph in the cistern, with the three boys in the furnace of fire, and he most benignly freed all these. Hence blessed Peter says: The Lord knows how to rescue the pious from temptation 3. And in Tobit Sarah says: Everyone who worships you holds this as certain, that if his life is in trial, it will be crowned; if it is in tribulation, it will be freed; and if it is in correction, it will be allowed to come to your mercy. For you do not delight in our destructions, because after storm you make calm, and after tears and weeping you pour in exultation 4.
He has true confidence who does not doubt that all his prayers and all his just desires are heard. For St. Chrysostom says: "If with this zeal of mind you approach and say: I will not withdraw, namely unless I receive, you will certainly receive, if you ask such things as it befits him who is asked to give, and as it is expedient for you who ask to receive 5." This virtue is very praiseworthy and of great merit before God. About it the Apostle exhorts, saying: Do not lose your confidence, which has a great recompense 6.
C. Ad veram confidentiam inducere nos debet, quod largissimus Deus, absque desiderio nostro, saepe majora nobis dat, ex sua mera et incomprehensibili bonitate, quam auderemus desiderare. Creavit enim nos Pater ad imaginem Trinitatis: et sanctissimus Filius ejus dedit nobis carnem suam in cibum, et sanguinem in potum, et animam in pretium redemptionis. Quis umquam, vel semel auderet de hujusmodi cogitare?
Ad idem inducere nos debet dispositio Christi in cruce. De hac enim dicit D. Bernardus: "Quis enim non raperetur ad spem et ad impetrandi fiduciam, si attenderet in cruce Christi corporis dispositionem. Vide caput inclinatum ad osculandum, brachia extensa ad amplexandum, manus perforatas ad largiendum, latus apertum ad diligendum, totius corporis extensionem ad se totum impendendum."
D. Argumentum verae confidentiae habet, qui de peccatis mortalibus, in conscientia non mordetur. Teste Joanne: Si cor nostrum non reprehenderit nos, fiduciam habeamus ad Deum: et quidquid petierimus, accipiemus ab eo 7. Unde legitur de Susanna: Erat cor ejus fiduciam habens in Domino 8, quia innocentem se cognovit de crimine objecto.
Aliud argumentum verae confidentiae habet, qui in bonis operibus continue se exercet: et praecipue in spirituali eleemosyna, quae est remittere injurias, et supererogare orationes. De qua dicitur in Tobia: Eleemosyna ab omni peccato et a morte liberat: et non patietur animam tuam ire in tenebras: fiducia magna erit coram summo Deo eleemosyna, omnibus facientibus eam 9.
Aliud argumentum verae confidentiae habet de remissione peccatorum, qui in juventute et sanitate sua, ad veram poenitentiam pro peccatis se exhibet. Teste Augustino: "Si quis positus in ultima necessitate aegritudinis suae, voluerit accipere poenitentiam, et accipit, et mox reconciliabitur, et hinc vadit: fateor vobis, non illi negamus quod petit: sed non praesumimus quia hinc bene exit. Non praesumo: non vos fallo, non praesumo. Fidelis bene vivens, securus hinc exit. Baptizatus ad horam, securus hinc exit. Agens poenitentiam, et reconciliatus cum sanus est, et postea bene vivens, securus hinc exit. Agens poenitentiam ad ultimum, et reconciliatus, si securus hinc exit, ego non sum securus 10." Et paulo post: "Numquid dico, damnabitur? Non dico. Sed dico etiam, liberabitur? Non. Et quid dicis mihi? Nescio. Non praesumo, non promitto, nescio. Vis te de dubio liberare? Vis quod incertum est evadere? Age poenitentiam, dum sanus es. Si enim agis veram poenitentiam, dum sanus es, et invenerit te novissimus dies, curre ut reconcilieris: si sic agis, securus es. Quare securus es? Quia egisti poenitentiam eo tempore quo et peccare potuisti. Si autem vis agere poenitentiam ipsam tunc quando peccare non potes, peccata te dimiserunt, non tu illa. Sed unde scis, inquis, ne forte Deus dimittat mihi? Verum dicis. Unde? Nescio. Illud scio, hoc nescio. Nam ideo tibi do poenitentiam, quia nescio. Nam si scirem tibi nihil prodesse, non tibi darem. Item, si scirem tibi prodesse, non te admonerem, non te terrerem. Duae res sunt, aut ignoscitur tibi, aut non ignoscitur. Quid horum tibi futurum sit, nescio. Ergo tene certum, dimitte incertum." Qui veram volunt obtinere poenitentiam, oportet quod convertant vires suas ad opera spiritualia, juxta illud Isaiae: Qui sperant in Domino mutabunt fortitudinem, assument pennas sicut aquilae, current et non ambulabunt, ambulabunt et non deficient 11: ut qui ante fuerunt fortes ad labores corporales, postea sint fortes ad labores spirituales.
C. This ought to induce us to true confidence, that the most generous God, without our desire, often gives us greater things from his mere and incomprehensible goodness than we would dare to desire. For the Father created us to the image of the Trinity; and his most holy Son gave us his flesh for food, his blood for drink, and his soul as the price of redemption. Who would ever, even once, dare to think about things of this sort?
The disposition of Christ on the cross ought to induce us to the same. For concerning this St. Bernard says: "For who would not be carried away to hope and to confidence of obtaining, if he attended to the disposition of Christ's body on the cross? See the head inclined to kiss, the arms extended to embrace, the hands pierced to give generously, the side opened to love, the stretching out of the whole body to expend his whole self."
D. He has the proof of true confidence who is not bitten in conscience concerning mortal sins. John testifies: If our heart does not rebuke us, let us have confidence toward God, and whatever we ask, we shall receive from him 7. Hence it is read about Susanna: Her heart had confidence in the Lord 8, because she knew herself innocent of the charge brought against her.
He has another proof of true confidence who continuously exercises himself in good works, and especially in spiritual almsgiving, which is to forgive injuries and to add prayers beyond obligation. Concerning this it is said in Tobit: Almsgiving frees from every sin and from death, and it will not suffer your soul to go into darkness; almsgiving will be great confidence before the most high God for all those doing it 9.
He has another proof of true confidence concerning the remission of sins who in his youth and health presents himself to true penance for sins. Augustine testifies: "If someone placed in the last necessity of his sickness wished to receive penance, and receives it, and will soon be reconciled and goes hence, I confess to you, we do not deny him what he asks; but we do not presume that he leaves here well. I do not presume; I do not deceive you, I do not presume. A faithful person living well leaves here secure. One baptized at the hour leaves here secure. One doing penance and reconciled while he is healthy, and afterward living well, leaves here secure. One doing penance at the last and reconciled, if he leaves here secure, I am not secure 10." And a little later: "Do I say, he will be damned? I do not say it. But do I also say, he will be freed? No. And what do you say to me? I do not know. I do not presume, I do not promise, I do not know. Do you wish to free yourself from doubt? Do you wish to escape what is uncertain? Do penance while you are healthy. For if you do true penance while you are healthy and the last day finds you, run so that you may be reconciled; if you act thus, you are secure. Why are you secure? Because you did penance at the time when you could also sin. But if you wish to do penance itself then when you cannot sin, the sins have dismissed you, you have not dismissed them. But how do you know, you say, whether perhaps God may forgive me? You speak truth. How? I do not know. I know that; I do not know this. For therefore I give you penance, because I do not know. For if I knew that it profits you nothing, I would not give it to you. Likewise, if I knew that it profits you, I would not admonish you, I would not frighten you. There are two things: either it is forgiven you, or it is not forgiven. Which of these is to be for you, I do not know. Therefore hold the certain thing; dismiss the uncertain." Those who wish to obtain true penance must convert their powers to spiritual works, according to that saying of Isaiah: Those who hope in the Lord will change strength, they will take wings like eagles, they will run and not walk, they will walk and not fail 11, so that those who before were strong for bodily labors may afterward be strong for spiritual labors.
E. Argumentum diffidentiae habet, qui vilipendens gratiam redemptionis, in peccatis scienter jacet. Unde in Evangelio: Scimus quia peccatores Deus non audit: sed si quis Dei cultor est, et voluntatem ejus facit, hunc exaudit 12. Et in Psalmo: Iniquitatem si adspexi in corde meo, non exaudiet Dominus 13. Et Isaias: Iniquitates vestrae diviserunt inter vos et Deum vestrum: et peccata vestra absconderunt faciem ejus a vobis 14.
E. He has the proof of distrust who, despising the grace of redemption, knowingly lies in sins. Hence in the Gospel: We know that God does not hear sinners; but if anyone is a worshipper of God and does his will, he hears this one 12. And in the Psalm: If I have looked upon iniquity in my heart, the Lord will not hear 13. And Isaiah says: Your iniquities have divided between you and your God, and your sins have hidden his face from you 14.
F. Argumentum falsae confidentiae habet, qui putat justissimum Deum, in tantum vinci misericordia et pietate, ut tam bonos quam malos salvet in die judicii, eo quod pro omnibus mortuus est. Contra hoc dicit Dominus: Ibunt hi in supplicium aeternum, justi autem, in vitam aeternam 15.
Argumentum falsae confidentiae habet, qui putat peccatorem, primam gratiam promereri posse, quando sibi placet. Item, si quis credit, quod qui hic abundat in temporalibus bonis: quod post etiam in futuro, abundet in gaudio sempiterno. Contra hoc dicitur in Psalmo: Videbunt justi, scilicet divitem in inferno, et timebunt: et super eum ridebunt, et dicent: Ecce homo qui non posuit Deum adjutorem suum: sed speravit in multitudine divitiarum suarum, et praevaluit in vanitate sua 16.
F. He has the proof of false confidence who thinks that the most just God is conquered by mercy and piety to such a degree that he will save both the good and the evil on the day of judgment, because he died for all. Against this the Lord says: These will go into eternal punishment, but the just into eternal life 15.
He has the proof of false confidence who thinks that a sinner can merit first grace when it pleases him. Likewise, if someone believes that one who abounds here in temporal goods will afterward also abound in everlasting joy in the future. Against this it is said in the Psalm: The just will see, namely the rich man in hell, and will fear; and over him they will laugh and say: Behold the man who did not set God as his helper, but hoped in the multitude of his riches, and prevailed in his vanity 16.
Notes
- Ecclesiasticus 2:12 and 13. (Eccli. II, 12 et 13.) ↩
- Psalm 90:15. (Psal. XC, 15.) ↩
- 2 Peter 2:9. (II Petri II, 9.) ↩
- Tobit 3:21 and 22. (Tob. III, 21 et 22.) ↩
- St. John Chrysostom, Homily 24 on Matthew, on those words: Which of you is a father, etc. (S. J. Chrysostomus, Homil. 24 in Matthaeum, in illa verba: Quis ex vobis pater, etc.) ↩
- Hebrews 10:35. (Ad Hebr. X, 35.) ↩
- 1 John 3:21 and 22. (I Joan. III, 21 et 22.) ↩
- Daniel 13:35. (Daniel XIII, 35.) ↩
- Tobit 4:11 and 12. (Tob. IV, 11 et 12.) ↩
- St. Augustine, Book 1 of Homilies, Homily 40. (S. Augustinus, Lib. I Homil., Homil. 40.) ↩
- Isaiah 40:31. (Isa. XL, 31.) ↩
- John 9:31. (Joan. IX, 31.) ↩
- Psalm 65:18. (Psal. LXV, 18.) ↩
- Isaiah 59:2. (Isa. LIX, 2.) ↩
- Matthew 25:46. (Matth. XXV, 46.) ↩
- Psalm 51:8 and 9. (Psal. LI, 8 et 9.) ↩
If a page does not appear, its photograph has not been uploaded yet.