Chapter 10 — How religious are attacked on account of the journeys which they undertake for the salvation of souls

Objections

We will in this chapter consider the charges brought against religious on account of their journeying.

Obj. 1: St. Paul says, for we hear that some of you are living in idleness (2 Thess 3:11). On account of this text, religious who travel, are called by their enemies wanderers (gyrovagi). (William of Saint-Amoure, De periculis, 12; Collectiones, 2, and 4.)

Obj. 2: The following words of St. Augustine are likewise, quoted against them, some monks, he says, bear no commission; yet they are never quiet, never settled, never at rest (De opere monachorum). (Augustine, De opere monachorum 28.36 (CSEL 41:585; PL 40:575).)

Obj. 3: On the words, where you enter a house, stay there (Mark 6:10), the Gloss says: it is not becoming in a preacher, to run from house to house and to change the place wherein he enjoys hospitality. (Glossa interlinearis, at Mark 6:10 (in Glossa ordinaria 5, 541-42).) Again: stay in the same house (Luke 10:7). The Gloss: they should not wander easily from house to house, but keep love with one's host undisturbed. (Glossa ordinaria 5, 838 at Luke 10:7 (PL 114:284).)

Obj. 4: The following words of Isaiah 30:7 are quoted in the same sense: therefore, have I cried concerning this: it is pride; only sit still, (According to the Vulgate's reading.) that is, abide in your own land (Gloss). (Glossa interlinearis, at Isa 30:7.)

Obj. 5: Again, we read in Jeremiah 14:10: they have loved to wander thus, they have not restrained their feet; therefore the Lord does not accept them.

Response

I answer that, this accusation of restlessness, brought against preachers, is nothing new. For Dionysius, in his letter to Apolophanius, says that when he was still a Gentile, he used to call St. Paul a wanderer round the world, because he obeyed the command of our Lord: go into all the world and preach the gospel to the whole creation (Mark 16:15). (Hilduin, Life of St. Dionysius, ch. 14 (PL 106:33A-C), inserted into Corpus Dionysiacum Aeropagiticum, ed. Beate Regina Suchla (Berlin: De Gruyter, 1990), section 13.) In John 15:16, we also read that Christ said to his disciples: I chose you and appointed you that you should go and bear fruit.

The journeyings of preachers are symbolised by the words in Job 37:11, he loads the thick cloud with moisture; the clouds scatter his lightning. They turn round and round by his guidance, to accomplish all that he commands them on the face of the habitable world. The Gloss hereon observes: the clouds that spread their light typify holy preachers who by word and deed propagate the example of a good life and who illuminate all around them, because by their preaching they enlighten the ends of the earth. (Glossa ordinaria 3, 343-44 at Job 37:11.)

Again, the words in Job 38:25, who has cleft a channel for the torrents of rain?, are interpreted, by the Gloss and by St. Gregory (Moral.) of the journeys of preachers. (Glossa ordinaria 3, 357-58 at Job 38:25, from Gregory the Great, Morals 29.23.47 (CCSL 143B; PL 76:502C).)

Again, we read, when the steeds came out, they were impatient to get off and patrol the earth (Zech 6:7). The Gloss again understands these words to refer to the apostles and to other preachers. (Biblia sacra cum glossis, interlineari, et ordinaria, Nicolai Lyranis postilla ac moralitatibus (Venice: 1588), vol. 4, f. 412A and D, at Zech 6:7.)

St. Paul says, greet those in the Lord who belong to the family of Narcissus (Rom 16:11). The Gloss remarks that this Narcissus is said, in other codices, to have been a priest who journeyed about in order to confirm the brethren in the faith. (Peter Lombard, Commentaries on the Psalms and St. Paul, at Rom 16:11 (PL 191:1528D).)

Again, when they shall rush in to Jacob (that is, to preach, says the Gloss (Glossa interlinearis, at Isa 27:6 (in Glossa ordinaria 4, 251-52).)), they shall fill the face of the world with seed (Isa 27:6), that is, the seed of preaching (Gloss). (Glossa interlinearis, at Isa 27:6 (in Glossa ordinaria 4, 251-52).)

Again, in Proverbs 6:3 we find the words: run about, make haste, stir up your friend, that is, from the sleep of sin (Gloss). (Glossa interlinearis, at Prov 6:3 (in Glossa ordinaria 3, 1627-28).) Now sinners are awakened by preaching. Therefore, journeys undertaken by preachers for the salvation of souls are praiseworthy.

Again, in the middle of the living creatures there was something that looked like burning coals of fire (Ezek 1:13). St. Gregory writes (Homily 5, 1 on Ezekiel): pastors of souls, who have undertaken the duty of feeding their flock, ought but rarely to change their place of abode. But, they who journey abroad to preach are as wheels of fire, which move from place to place by the force of the flame of that holy desire which both consumes the preacher and inflames his hearers. (Gregory the Great, Homilies on Ezekiel 1.5.10 (CCSL 142; PL 76:825A).) This passage teaches us two lessons, viz. that it is permissible for others, besides prelates, to preach; and that preachers ought to move from place to place, instead of remaining always in one spot.

St. Gregory, in the same homily, commenting on the words of Ezekiel 1, (Ezek 1:24.) when they walked, it was like the voice of a multitude, like the noise of an army, says, the camps of preachers move from one place to another, laboring for the salvation of souls. (Gregory the Great, Homilies on Ezekiel 1.8.10 (CCSL 142; PL 76:858D).) We see, therefore, from all the passages that have been cited that the journeys undertaken by preachers in their zeal for souls are highly to be commended.

Replies to objections

But, we must note that the Sacred Scripture blames three classes of men who wander about.

The first class consists of those whose restless and changeable class disposition causes them to roam hither and thither, and whose journeys produce no fruit.

The second class is composed of those who travel about in hopes of material profit.

The third class is formed of those whose journeys are undertaken from some evil motive, and to accomplish some sinful end.

Of all these three orders of men, St. Jude writes: woe to them! For they go the way of Cain, and abandon themselves to Balaam’s error for the sake of gain, in which is shown their intention of doing harm. These are blemishes on your love-feasts, while they feast with you without fear, feeding themselves. They are waterless clouds carried along by the winds: which touches upon their concupiscence impelling their motion; autumn trees without fruit, which shows that they roam fruitlessly from fickleness (Jude 1:11–12).

Ad 1: By these words is typified the unfruitfulness of journeys which are undertaken through frivolous motives. The Apostle blames the men of whom we have been speaking for the levity, or inordinate desires, which cause them to travel abroad. The Gloss says that the words of St. Jude refer to those who seek food by unworthy means or inquisitive disquiet. (Peter Lombard, Commentaries on the Psalms and St. Paul, at 2 Thess 3:11 (PL 192:325B).)

Ad 2: St. Augustine, when he speaks of monks, who, although they bear no commission, are never settled, never quiet, means that their journeys are undertaken from frivolous or avaricious motives. This is clear by the context, wherein he blames them for running about in quest of lucre. (Augustine, De opere monachorum 28.36 (CSEL 41:585; PL 40:575).)

Ad 3: The words quoted from Mark 6 and Luke 10 plainly allude to men whose inordinate desires induce them to run from house to house in hopes of being supplied more abundantly with food by one family than by another.

Ad 4: The text of Isaiah 30:7 warns us against that inconstancy of mind, which tempts the man whose soul does not rest in God, to flit from one object to another, finding rest in none. The words, in their literal sense, refer to the Jews who, not satisfied with the divine assistance accorded to them, desired to go down into Egypt to seek protection from the Egyptians.

Ad 5: The words quoted from Jeremias are likewise a warning against that love of wandering about which arises from lightness of mind. This appears by the context, these people have loved to move their feet. (Jer 14:10.) For, they who move easily, delight in motion. And the Gloss, on this passage, explains the movement of the feet to mean movement of the affections. (Glossa interlinearis, at Jer 14:10 (in Glossa ordinaria 4, 689-90).)