Chapter VII.
Of the value of the conflict which the Apostle makes to consist in the strife between the flesh and the spirit.
This conflict too we read in the Apostle has for our good been placed in our members: "For the flesh lusteth against the spirit: and the spirit against the flesh. But these two are opposed to each other so that ye should not do what ye would." [1293] You have here too a contest as it were implanted in our bodies, by the action and arrangement of the Lord. For when a thing exists in everybody universally and without the slightest exception, what else can you think about it except that it belongs to the substance of human nature, since the fall of the first man, as it were naturally: and when a thing is found to be congenital with everybody, and to grow with their growth, how can we help believing that it was implanted by the will of the Lord, not to injure them but to help them? But the reason of this conflict; viz., of flesh and spirit, he tells us is this: that ye should not do what ye would." And so, if we fulfil what God arranged that we should not fulfil, i.e., that we should not do what we liked, how can we help believing that it is bad for us? And this conflict implanted in us by the arrangement of the Creator is in a way useful to us, and calls and urges us on to a higher state: and if it ceased, most surely there would ensue on the other hand a peace that is fraught with danger.
[1293] Gal. v. 17.
Chapter VIII.
A question, how it is that in the Apostle's chapter, after he has spoken of the lusts of the flesh and spirit opposing one another, he adds a third thing; viz., man's will.
Germanus: Although some glimmer of the sense now seems clear to us, yet as we cannot thoroughly grasp the Apostle's meaning, we want you to explain this more clearly to us. For the existence of three things seems to be indicated here: first, the struggle of the flesh against the spirit, secondly the desire of the spirit against the flesh, and thirdly our own free will, which seems to be placed between the two, and of which it is said: "Ye should not do what ye will." And on this subject though as I said we can gather some hints, from what you have explained of the meaning, yet--since this conference gives the opportunity--we are anxious to have it more fully explained to us.
Chapter IX.
The answer on the understanding of one who asks rightly.
Daniel: It belongs to the understanding to discern the distinctions and the drift of questions; and it is a main part of knowledge to understand how ignorant you are. Wherefore it is said that "if a fool asks questions, it will be accounted wisdom," [1294] because, although one who asks questions is ignorant of the answer to the question raised, yet as he wisely asks, and learns what he does not know, this very fact will be counted as wisdom in him, because he wisely discovers what he was ignorant of. According then to this division of yours, it seems that in this passage the Apostle mentions three things, the lust of the flesh against the spirit, and of the spirit against the flesh, the mutual struggle of which against each other appears to have this as its cause and reason; viz., "that," says he, "we should not do what we would." There remains then a fourth case, which you have overlooked; viz., that we should do what we would not. Now then, we must first discover the meaning of those two desires, i.e., of the flesh and spirit, and so next learn to discuss our free will, which is placed between the two, and then lastly in the same way we can see what cannot belong to our free will.
[1294] Prov. xvii. 28. (LXX.).
Chapter X.
That the word flesh is not used with one single meaning only.
We find that the word flesh is used in holy Scripture with many different meanings: for sometimes it stands for the whole man, i.e., for that which consists of body and soul, as here "And the Word was made flesh," [1295] and "All flesh shall see the salvation of our God." [1296] Sometimes it stands for sinful and carnal men, as here "My spirit shall not remain in those men, because they are flesh." [1297] Sometimes it is used for sins themselves, as here: "But ye are not in the flesh but in the spirit," [1298] and again "Flesh and blood shall not inherit the kingdom of God:" lastly there follows, "Neither shall corruption inherit incorruption." [1299] Sometimes it stands for consanguinity and relationship, as here: "Behold we are thy bone and thy flesh," [1300] and the Apostle says: "If by any means I may provoke to emulation them who are my flesh, and save some of them." [1301] We must therefore inquire in which of these four meanings we ought to take the word flesh in this place, for it is clear that it cannot possibly stand as in the passage where it is said "The Word was made flesh," and "All flesh shall see the salvation of God." Neither can it have the same meaning as where it is said "My Spirit shall not remain in those men because they are flesh," because the word flesh is not used here as it is there where it stands simply for a sinful man--when he says" The flesh lusteth against the spirit and the spirit against the flesh." [1302] Nor is he speaking of things material, but of realities which in one and the same man struggle either at the same time or separately, with the shifting and changing of time.
[1295] S. John i. 14.
[1296] S. Luke iii. 6.
[1297] Gen. vi. 3.
[1298] Rom. viii. 9.
[1299] 1 Cor. xv. 50.
[1300] 2 Sam. v. 1.
[1301] Rom. xi. 14.
[1302] Gal. v. 17.