Chapter 18 — Objections brought against religious because they rejoice at the good works which God effects through their instrumentality

Objections

The following arguments are the chief of those adduced to prove that religious ought not to rejoice at the good works, which God effects by means of them. (Cf. William of Saint-Amoure, De periculis, 14; Collectiones, 4.)

Obj. 1: It is written in Luke 10:20: do not rejoice in this, that the spirits are subject to you. Religious ought not, therefore, to rejoice on account of any of the other great works which God effects by means of them.

Obj. 2: Job 31:25 says: if I have rejoiced because my wealth was great, or because my hand had gotten much; if I have looked at the sun when it shone, or the moon moving in splendor, and my heart has been secretly enticed. The understood conclusion is may evil befall me, though it is not expressed. St. Gregory (Moral., 22) makes the following commentary on this passage: knowledge had not puffed up this holy man; therefore he scorned to exult at his wealth. The greatness of his work had not elated him; therefore, he did not look at the brightness of the sun. He did not covet renown; therefore he took no heed to the moon, sailing in her radiance through the heaven. (Gregory the Great, Morals 22.7.15 (CCSL 143A; PL 76:222A).) Hence it is clear that no one ought to rejoice on account of knowledge or fame, or mighty works.

Obj. 3: The degree in which men glory in anything, is proportionate to the joy they take in it. Now man should not glory in his possessions: let not the wise man glory in his wisdom, let not the mighty man glory in his might, let not the rich man glory in his riches (Jer 9:23). From this text we learn likewise that no man should glory in the good effected by him. Our adversaries strive from it to prove that religious have no right to glory in the great works which God accomplishes by means of them.

Response

I answer that, the fallacy of this argument is shown by the words which we read in Acts 11:21–23. We are told that at the preaching of some of the faithful, a great number that believed turned to the Lord. News of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. When he came and saw the grace of God, he was glad. Here, we see how the apostles were filled with joy, at the good work done in the Church, by their brethren and fellow-laborers.

We, further, read about Paul and Barnabas that being sent on their way by the church, they passed through both Phoenicia and Samaria, reporting the conversion of the Gentiles, and they gave great joy to all the brethren (Acts 15:3).

St. Paul, in Philippians 4:1: my brethren, whom I love and long for, my joy and crown, evidently and openly rejoiced in those whom he had converted to Christ. Why then may not religious and other men rejoice at the great works which God effects by, their means, and especially at the conversion of others?

We return thanks only for what we consider to be a favour granted to us. Now no one receives a favour without rejoicing at it. If then it is not permissible to rejoice at great deeds which God does by means of us, we have no reason to thank him for them. This proposition is, of course, absurd.

Aristotle says (Ethics, 1): no one is just who does not rejoice at works of justice. (Aristotle, Ethics 1.13, 1099a17-20.) This sentiment agrees with the verse of Psalm 100[99]:2, serve the Lord with gladness. No work of the Lord is so magnificent as is the work of justice, whereby he is served, Therefore, holy men ought to rejoice that God effects this great work by their instrumentality.

We must bear in mind that joy appertains only to what is good, and that it ought to be proportioned to the degree of goodness existent in the things at which we rejoice. Hence we ought to find our greatest joy in the highest good. We may rejoice in other things, but we ought not to find perfect joy in them. This is to be sought for only in the highest good. Now he who rejoices at the good which God effects by his means rejoices rightly, if he places his joy in God, that is, if he rejoices because the good wrought through his instrumentality tends to the glory of God, and to his own and his neighbour’s salvation. But if he rejoices in any other spirit, he rejoices in his own works and commits sin. Hence St. Gregory, explaining the words of Job already quoted, says (Moral., 22): at times holy men rejoice on account of the good repute in which they are held. But as they only desire to be esteemed for the sake of doing more good amongst those to whom they preach, they rejoice when they are thought well of, not for the sake of their own honor, but for the profit of others. It is one thing to seek human favour, and another to rejoice at the improvement which we effect in our neighbour? (Gregory the Great, Morals 22.8.18 (CCSL 143A; PL 76:224A).)

Replies to objections

The remaining objections will easily be answered.

Ad 1: The words, do not rejoice in this, that the spirits are subject to you (Luke 10:20), are to be understood as an order to the apostles to rejoice, not on account of their victory over evil spirits, but on account of the glory of God. The Gloss says: they are forbidden to rejoice at the abasement of the devil, who fell through pride; they are rather to exult at the honor given to God. (Glossa ordinaria 5, 841 at Luke 10:20 (PL 114:285).) Or else we may understand that the apostles were commanded not to rejoice at the fall of Satan as if that were the highest good. For he might have been overcome without any merit on their part. (Glossa ordinaria 5, 841 at Luke 10:20 (PL 114:285).) Their chief joy was to be, as our Lord told them, that their names are written in heaven (Luke 10:20).

Ad 2: The words quoted from Job 31:25 are to be understood of the joy which produces elation of spirit. For it is pride for a man to rejoice in the works wrought by God through his agency as if they were a subject for vain glory.

Ad 3: He who refers the glory of his works to God, rejoices not in himself, but in God, to whom he refers all that can be a cause for glory.