Part 41

Now the end we pursue gives names to things. All which hinders the attainment of this end, is said to be at enmity with us. Thus the creatures, however good, are the enemies of the just, when they turn them aside from God, and God himself is the enemy of those whose greed he opposes.

Hence the word enemy being interpreted according to the end proposed, the just understood by it their passions, and the carnal understood the Babylonians, so that the term is obscure only for the unrighteous. And this is what Isaiah says: Signa legem in electis meis, and that Jesus Christ shall be a stone of stumbling. But, "Blessed are they who shall not be offended in him!" Hosea, xiv. 9, says excellently: "Where is the wise, and he shall understand these things. The just shall know them, for the ways of God are right, but the transgressors shall fall therein."

So that those who rejected and crucified Jesus Christ, being offended at him, are the same people who bear the books which witness of him, and which say that he will be rejected and a stumbling stone, so that their refusal has given an additional mark that it is he, and he has been proved both by the just Jews who received him, and the unjust Jews who rejected him, both of whom were foretold.

One of the main reasons why the prophets put a veil on the spiritual possessions which they promised under the figure of temporal possessions is, that they had to do with a carnal people whom they must make the keepers of the spiritual covenant.

Jesus Christ, prefigured by Joseph, the beloved of his father, sent by his father to visit his brethren, etc., innocent, sold by his brethren for twenty pieces of silver, and thereby becoming their lord, their saviour, the saviour of strangers, and the saviour of the world; all which had not been brought about but for the plot for his destruction, their sale and rejection of him.

In prison Joseph innocent between two criminals; Jesus Christ on the cross between two thieves. Joseph foretold deliverance to the one, and death to the other, from the same omens. Jesus Christ saves the elect, and condemns the reprobate after the same crimes. Joseph foretold only, Jesus Christ acts. Joseph asked of him who is saved to be mindful of him when he has come into his glory, and he whom Jesus Christ saved asked that he would remember him when he came into his Kingdom.

Types.--Saviour, father, sacrificer, sacrifice, food, king, wise, lawgiver, afflicted, poor, having to create a people, which he must lead and nourish, and bring into the land.

Fascination.--Somnum suum. Figura hujus mundi.

The Eucharist.--Comedes panem tuum. Panem nostrum.

Inimici Dei terram lingent. The sinners lick the dust, that is to say, love earthly pleasures.

The Old Testament contained the types of future joy, and the New contains the means of attaining it.

The types were of joy, the means of penitence, and nevertheless the Paschal Lamb was eaten with bitter herbs, cum amaritudinibus.

Singularis sum ego donec transeam. Jesus Christ before his death was almost the only martyr.

To speak against too greatly figurative expressions.

There are some types clear and demonstrative, but others which seem far-fetched, and which bring proof only to those already persuaded. These may seem like the sayings of the Apocalyptics. But the difference is that these have none which are not doubtful, so that nothing is so unjust as to pretend that theirs are as well founded as some of ours, for they have none so demonstrative as some of ours. There is no comparison possible. We have no right to compare and confound things because they agree in one point, while they are so different in another. What is clear in things divine forces us to revere what is obscure.

I do not say that the mem is a mystery.

We may not attribute to the Scripture the sense which it has not revealed to us that it contains. Thus, to say that the closed mem of Isaiah means six hundred, has not been revealed. It might be said that the final tsadé and the he deficientes signify mysteries. But we are not allowed to say so, and still less to say this is the way of the philosopher's stone. But we say that the literal sense is not the true sense, because the prophets said so themselves.

Extravagances of the Apocalyptics, Preadamites, Millenarians, etc.--Whoever would found extravagant opinions on the Scripture will for instance found them on the fact that:

It is said that "This generation shall not pass away till all these things be fulfilled." On that I will say that after that generation will come another generation, and so in constant succession.

The Second Book of Chronicles speaks of Solomon and the King as if they were two different persons. I say that they were two.

Against those who misuse passages of Scripture, and who are puffed up when they find one which seems to favour their error.

The chapter for Vespers, on Passion Sunday, the prayer for the King.

Explanation of these words: "He that is not with me is against me." And these others: "He that is not against you is with you." A person who says: I am neither for nor against; we ought to answer him.... One of the Antiphons for Vespers at Christmas: Exortum est in tenebris lumen rectis corde.

THAT THE JEWISH LAW WAS FIGURATIVE.

Contradiction.--It is not possible to give a good expression to a portrait save by bringing all contraries into harmony, and it is not enough to dwell upon a series of accordant qualities, without reconciling the contraries. To understand the meaning of an author we must harmonise all the contrary passages.

Thus, to understand Scripture, we must find a sense in which all the contrary passages are reconciled; it is not enough to have one which agrees with many consonant passages, but we must find one which reconciles even dissonant passages.

Every author has a sense in which all the contradictory passages agree, or he has no meaning at all. The latter cannot be said of Scripture and the prophets, which assuredly abound in good sense. We must then seek for a meaning which harmonises all contraries.

The true sense then is not that of the Jews, but in Jesus Christ all dissonances are brought into harmony.