Chapter 1 — Object of the author in undertaking this work

The religion of Christ appears to aim chiefly it diverting the attention of mankind from material things, in order to concentrate their thoughts on the spiritual. Therefore Jesus, the author and finisher of our faith (Heb 12:2), at his coming into this world, proposed to his faithful followers the contempt of earthly things. He taught this lesson both by his life and by his words.

He taught it by his life. To quote St. Augustine (De catechizandis rudibus), the Lord Jesus, when he became man, despised the good things of earth, in order to show that they are contemptible. He likewise endured all those earthly trials which he has commanded us to bear, so that, from the chances of this world, we may neither expect happiness, nor fear unhappiness. He rejected all appearance of noble birth; for, although at the time of his conception the virginity of his mother was intact and although she remained for ever inviolate, yet was she espoused to a carpenter. He did not will that any should glory in the splendour of an earthly city; therefore was he born in Bethlehem, the least of the cities of Judah. He to whom all things belong, and by whom all things are made, became poor that so none of those who would believe in him might dare to be lifted up by earthly wealth. He came to point out the way of humility; therefore he refused to be chosen king by men. He who gives food to all, himself hungered. He by whom all manner of drink was created, was thirsty. He who has made himself our road to heaven, was weary and wayworn. He who set an end to our sufferings, himself was crucified. He died, who raised the dead. (Augustine of Hippo, On Catechizing Beginners, ch. 22, para. 40 with minor omissions (Corpus Christianorum Series Latina [CCSL] 46; Patrologia Latina [PL][Migne] 40:339). Hereafter, all subsequent Corpus Christianorum Series Latina and Patrologia Latina citations will be designated with CCSL and PL, respectively.)

The same lesson he inculcated by his words. For, at the very beginning of his preaching, he promised to those who repented, not an earthly kingdom, such as in the Old Testament they had looked for, but the kingdom of heaven. (Matt 4:17, according to St. Thomas's Lectures on Matthew at this verse.) Not only did he teach his disciples that the first beatitude consists in poverty of spirit, (Matt 5:3.) but he further pointed out that it is in this same poverty that all perfection consists. To the young man seeking the kingdom of heaven he said, if you would be perfect, go sell all that you have, give it to the poor, and follow me (Matt 19:21).

His disciples followed in this road of poverty. Owning nothing temporally, by spiritual virtue they possessed all things; (2 Cor 6:10.) and having only what to eat and what to put on, they were content. (1 Tim 6:8.) But Satan, in his jealousy of our salvation, has never, since the earliest ages, ceased from hindering men in the holy and salutary exercise of poverty. For this purpose he has made use of carnal men, enemies of the cross of Christ, (Phil 3:18-19.) and savouring of the things of this world. St. Augustine, in his work De agone Christiano, says: men and women of all ages and every rank are attracted to the beauty of eternal life. Some, to the neglect of their temporal interests, give themselves wholly to divine things. Others yield the palm to the virtue of those that act in this wise, and praise the deeds which they themselves lack courage to imitate. But some few there are who, at the sight of such deeds, murmur and fret in impotent rage. These can scarcely be called Catholics; they are rather self-seekers, trying to serve their own interests by means of the Church; or else they are heretics, striving to glorify themselves in the name of Christ. (Augustine, On the Christian Struggle, ch. 12, para. 13 (Corpus Scriptorum Ecclesiasticorum Latinorum [CSEL] 41:117; PL 40:298). Hereafter, all subsequent Corpus Scriptorum Ecclesiasticorum Latinorum citations will be designated with CSEL.)

Among this number, in former years, two men arose, in different places indeed, but infected by the same folly. Jovinian appeared in Rome, and Vigilantius in Gaul—both of which places had hitherto been free from the pestilence of error. (Jerome, Contra Vigilantium, para. 1: "Sola Gallia monstra non habuit" (CCSL 79C; PL 23:355A).) Jovinian dared to set matrimony on a level with virginity. Vigilantius asserted that wealth was as meritorious as poverty. By this manifest perfidy, they stultified, as far as they were able, the evangelical and apostolic counsels. For, if wealth is equal to poverty, and matrimony to virginity, it was futile for our Lord to have given us the counsel to observe poverty, or for the Apostle to have recommended us to preserve virginity. By this argument, the great doctor St. Jerome has effectually refuted both the false teachers whom we have named. (Namely, in his works Contra Vigilantium (CCSL 79C; PL 23:355-368) and Adversus Jovinianum (PL 23:221-352).)

But, just as one of the heads of the beast mentioned in the Apocalypse was, as it were, slain to death, and his death-wound was healed (Rev 13:3), so in Gaul followers of Valentian have reappeared who, by means of ingenuity and cunning, deter men from the observance of the counsels.

Their first axiom is that no one ought, by entering the religious life, to undertake to practice the counsels, unless he is already exercised in the observance of the commandments. This regulation would exclude from the way of perfection all children, all sinners and all recent converts to the Faith.

Their next dictum is that no one should undertake the observance of the counsels without first seeking advice form many persons. We see at once that this rule would be a great obstacle in the way of those who desire to embrace perfection, since the advice of carnal men (who form the majority of mankind) tends rather to deter souls from spirituality than to draw them to it. Further, these followers of Vigilantius try to hinder men from laying themselves under an obligation to embrace religious life, though such an obligation strengthens the soul to embrace a life of perfection. Finally, they do not hesitate to take every means to diminish in men’s hearts the love of poverty.

These criminal efforts are prefigured in the words of Pharaoh, who, as we read in Exodus 5:4, when chiding Moses and Aaron for trying to lead the people of God out of Egypt, said to them, why do you, Moses and Aaron, draw off the people from their work? Origen in his Gloss comments on this passage as follows: today likewise should Moses and Aaron, that is to say, a prophetic and priestly word, call a soul to serve God and, leaving the world and renouncing all possessions, to devote itself to the law of God and the hearing of his word, you will hear the friends of Pharaoh saying: "see how men are seduced, and young man led astray.” (Origen of Alexandria, Homilies on Exodus*, homily 3, para. 3 (PG 12:315A). Also found in Glossa ordinaria, in Bibliorum Sacrorum cum Glossa ordinaria iam ante quidem a Strabo Fulgensi, collecta: nunc autem novis patrum, cum Graecorum, tum Latinorum expositionibus locupletata cum postilla Nicolai Lyrani (Venice: 1603), vol. 1, p. 530, at Exod 5:4; see also PL 113:199C.)* Origen adds in another place: these were the words of Pharaoh; and in like manner do his friends speak today. (Origen of Alexandria, Homilies on Exodus* 3.3 (PG 12:315B). Also found in Glossa ordinaria 1, 530, at Exod 5:4 (PL 113:199D).)* Such are the maxims whereby they seek to hinder those who aim at perfection. But, to quote the proverb of Solomon, there is no counsel against the Lord (Prov 21:30). Trusting, therefore, in the help of spiritual arms, which are the power of God, (Cf. 2 Cor 10:4.) we will endeavour to refute the opinions which we, have quoted, and to overthrow the presumption of those who exalt themselves against the divine wisdom. (Cf. 2 Cor. 10:5.)

We will treat of each of the foregoing propositions in the following manner.

First, we will state on what foundation they are based.

Then we will examine in what particulars, and in what manner, each of the aforesaid propositions is repugnant to truth, which is in harmony with piety. (Titus 1:1.)

And, thirdly, we will demonstrate that the arguments used in support of these propositions are empty and frivolous.