THE DOCTRINE OF TRUTH
HAPPY is he to whom truth
manifests itself, not in signs and words that fade, but as it actually
is. Our opinions, our senses often deceive us and we discern very
little.
What good is much
discussion of involved and obscure matters when our ignorance of them
will not be held against us on Judgment Day? Neglect of things which
are profitable and necessary and undue concern with those which are
irrelevant and harmful, are great folly.
We have eyes and do not
see.
What, therefore, have we
to do with questions of philosophy? He to whom the Eternal Word speaks
is free from theorizing. For from this Word are all things and of Him
all things speak -- the Beginning Who also speaks to us. Without this
Word no man understands or judges aright. He to whom it becomes
everything, who traces all things to it and who sees all things in it,
may ease his heart and remain at peace with God.
O God, You Who are the
truth, make me one with You in love everlasting. I am often wearied by
the many things I hear and read, but in You is all that I long for.
Let the learned be still, let all creatures be silent before You; You
alone speak to me.
The more recollected a man
is, and the more simple of heart he becomes, the easier he understands
sublime things, for he receives the light of knowledge from above. The
pure, simple, and steadfast spirit is not distracted by many labors,
for he does them all for the honor of God. And since he enjoys
interior peace he seeks no selfish end in anything. What, indeed,
gives more trouble and affliction than uncontrolled desires of the
heart?
A good and devout man
arranges in his mind the things he has to do, not according to the
whims of evil inclination but according to the dictates of right
reason. Who is forced to struggle more than he who tries to master
himself? This ought to be our purpose, then: to conquer self, to
become stronger each day, to advance in virtue.
Every perfection in this
life has some imperfection mixed with it and no learning of ours is
without some darkness. Humble knowledge of self is a surer path to God
than the ardent pursuit of learning. Not that learning is to be
considered evil, or knowledge, which is good in itself and so ordained
by God; but a clean conscience and virtuous life ought always to be
preferred. Many often err and accomplish little or nothing because
they try to become learned rather than to live well.
If men used as much care
in uprooting vices and implanting virtues as they do in discussing
problems, there would not be so much evil and scandal in the world, or
such laxity in religious organizations. On the day of judgment,
surely, we shall not be asked what we have read but what we have done;
not how well we have spoken but how well we have lived.
Tell me, where now are all
the masters and teachers whom you knew so well in life and who were
famous for their learning? Others have already taken their places and
I know not whether they ever think of their predecessors. During life
they seemed to be something; now they are seldom remembered. How
quickly the glory of the world passes away! If only their lives had
kept pace with their learning, then their study and reading would have
been worth while.
How many there are who
perish because of vain worldly knowledge and too little care for
serving God. They became vain in their own conceits because they chose
to be great rather than humble.
He is truly great who has
great charity. He is truly great who is little in his own eyes and
makes nothing of the highest honor. He is truly wise who looks upon
all earthly things as folly that he may gain Christ. He who does God's
will and renounces his own is truly very learned. |
Of the knowledge of truth
Happy is the man whom Truth by
itself doth teach, not by figures and transient words, but as it is in
itself.(1) Our own judgment and feelings often deceive us, and we
discern but little of the truth. What doth it profit to argue about
hidden and dark things, concerning which we shall not be even reproved
in the judgment, because we knew them not? Oh, grievous folly, to
neglect the things which are profitable and necessary, and to give our
minds to things which are curious and hurtful! Having eyes, we see
not.
2. And what have we to do with
talk about genus and species! He to whom the Eternal Word speaketh is
free from multiplied questionings. From this One Word are all things,
and all things speak of Him; and this is the Beginning which also
speaketh unto us.(2) No man without Him understandeth or rightly
judgeth. The man to whom all things are one, who bringeth all things
to one, who seeth all things in one, he is able to remain steadfast of
spirit, and at rest in God. O God, who art the Truth, make me one
with Thee in everlasting love. It wearieth me oftentimes to read and
listen to many things; in Thee is all that I wish for and desire. Let
all the doctors hold their peace; let all creation keep silence before
Thee: speak Thou alone to me.
3. The more a man hath unity and
simplicity in himself, the more things and the deeper things he
understandeth; and that without labour, because he receiveth the light
of understanding from above. The spirit which is pure, sincere, and
steadfast, is not distracted though it hath many works to do, because
it doth all things to the honour of God, and striveth to be free from
all thoughts of self-seeking. Who is so full of hindrance and
annoyance to thee as thine own undisciplined heart? A man who is good
and devout arrangeth beforehand within his own heart the works which
he hath to do abroad; and so is not drawn away by the desires of his
evil will, but subjecteth everything to the judgment of right reason.
Who hath a harder battle to fight than he who striveth for
self-mastery? And this should be our endeavour, even to master self,
and thus daily to grow stronger than self, and go on unto perfection.
4. All perfection hath some
imperfection joined to it in this life, and all our power of sight is
not without some darkness. A lowly knowledge of thyself is a surer
way to God than the deep searching of man's learning. Not that
learning is to be blamed, nor the taking account of anything that is
good; but a good conscience and a holy life is better than all. And
because many seek knowledge rather than good living, therefore they go
astray, and bear little or no fruit.
5. O if they would give that
diligence to the rooting out of vice and the planting of virtue which
they give unto vain questionings: there had not been so many evil
doings and stumbling-blocks among the laity, nor such ill living among
houses of religion. Of a surety, at the Day of Judgment it will be
demanded of us, not what we have read, but what we have done; not how
well we have spoken, but how holily we have lived. Tell me, where now
are all those masters and teachers, whom thou knewest well, whilst
they were yet with you, and flourished in learning? Their stalls are
now filled by others, who perhaps never have one thought concerning
them. Whilst they lived they seemed to be somewhat, but now no one
speaks of them.
6. Oh how quickly passeth the
glory of the world away! Would that their life and knowledge had
agreed together! For then would they have read and inquired unto good
purpose. How many perish through empty learning in this world, who
care little for serving God. And because they love to be great more
than to be humble, therefore they "have become vain in their
imaginations." He only is truly great, who hath great charity. He is
truly great who deemeth himself small, and counteth all height of
honour as nothing. He is the truly wise man, who counteth all earthly
things as dung that he may win Christ. And he is the truly learned
man, who doeth the will of God, and forsaketh his own will.
(1) Psalm xciv. 12; Numbers xii. 8.
(2) John viii. 25 (Vulg.). |