Letters

^4. How, then, could we so far conceal our true feelings as not to warn you, in whom we feel so deep an interest, to beware of such doctrines, after we had read a certain book addressed to the holy Demetrias? Whether this book has reached you, and who is its author, we are desirous to hear in your answer to this. In this book, were it lawful for such a one to read it, a virgin of Christ would read that her holiness and all her spiritual riches are to spring from no other source than herself, and thus, before she attains to the perfection of blessedness, she would learn—which may God forbid!— to be ungrateful to God. For the words addressed to her in the said book are these:— “You have here, then, those things on account of which you are deservedly, nay more, more especially to be preferred before others; for your earthly rank and wealth are understood to be derived from your relatives, not from yourself, but your spiritual riches no one can have conferred on you but yourself; for these, then, you are justly to be praised, for these you are deservedly to be preferred to others, for they can exist only from yourself, and in yourself.”

5. You see, doubtless, how dangerous is the doctrine in these words, against which you must be on your guard. For the affirmation, indeed, that these spiritual riches can exist only in yourself, is very well and truly said: that evidently is food; but the affirmation that they cannot exist except from you is unmixed poison. Far be it from any virgin of Christ willingly to listen to statements like these. Every virgin of Christ understands the innate poverty of the human heart, and therefore declines to have it adorned otherwise than by the gifts of her Spouse. Let her rather listen to the apostle when he says: “I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.” And therefore in regard to these spiritual riches let her listen, not to him who says: “No one can confer them on you except yourself, and they cannot exist except from you and in you;” but to him who says: “We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.”

6. In regard to that sacred virginal chastity, also, which does not belong to her from herself, but is the gift of God, bestowed, however, on her who is believing and willing, let her hear the same truthful and pious teacher, who when he treats of this subject says: “I would that all men were even as I myself: but every man has his proper gift of God, one after this manner, and another after that.” Let her hear also Him who is the only Spouse, not only of herself, but of the whole Church, thus speaking of this chastity and purity: “All cannot receive this saying, save they to whom it is given;” that she may understand that for her possession of this so great and excellent gift, she ought rather to render thanks to our God and Lord, than to listen to the words of any one who says that she possessed it from herself—words which we may not designate as those of a flatterer seeking to please, lest we seem to judge rashly concerning the hidden thoughts of men, but which are assuredly those of a misguided eulogist. For “every good gift and every perfect gift,” as the Apostle James says, “is from above, and comes down from the Father of Lights;” from this source, therefore, comes this holy virginity, in which you who approve of it, and rejoice in it, have been excelled by your daughter, who, coming after you in birth, has gone before you in conduct; descended from you in lineage, has risen above you in honour; following you in age, has gone beyond you in holiness; in whom also that begins to be yours which could not be in your own person. For she did not contract an earthly marriage, that she might be, not for herself only, but also for you, spiritually enriched, in a higher degree than yourself, since you, even with this addition, are inferior to her, because you contracted the marriage of which she is the offspring. These things are gifts of God, and are yours, indeed, but are not from yourselves; for you have this treasure in earthly bodies, which are still frail as the vessels of the potter, that the excellency of the power may be of God, and not of you. And be not surprised because we say that these things are yours, and not from you, for we speak of “daily bread” as ours, but yet add, “give it to us,” lest it should be thought that it was from ourselves.

7. Wherefore obey the precept of Scripture, “Pray without ceasing. In everything give thanks;” for you pray in order that you may have constantly and increasingly these gifts, you render thanks because you have them not of yourself. For who separates you from that mass of death and perdition derived from Adam? Is it not He “who came to seek and to save that which was lost?” Was, then, a man, indeed, on hearing the apostle's question, “Who makes you to differ?” to reply, “My own good will, my faith, my righteousness,” and to disregard what immediately follows? “What have you that you did not receive? Now, if you received it, why do you glory as if you had not received it?” We are unwilling, then, yea, utterly unwilling, that a consecrated virgin, when she hears or reads these words: “Your spiritual riches no one can have conferred on you; for these you are justly to be praised, for these you are deservedly to be preferred to others, for they can exist only from yourself, and in yourself,” should thus boast of her riches as if she had not received them. Let her say, indeed, “In me are Your vows, O God, I will render praises unto You;” but since they are in her, not from her, let her remember also to say, “Lord, by Your will You have furnished strength to my beauty,” because, though it be from her, inasmuch as it is the acting of her own will, without which we cannot do what is good, yet we are not to say, as he said, that it is “only from her.” For our own will, unless it be aided by the grace of God, cannot alone be even in name good will, for, says the apostle, “it is God who works in us, both to will, and to do according to good will,” — not, as these persons think, merely by revealing knowledge, that we may know what we ought to do, but also by inspiring Christian love, that we may also by choice perform the things which by study we have learned.