Chapter IV.
An objection, asking how the Gentiles can be said to have chastity without the grace of God.
Germanus: To this explanation, the excellence of which we cannot hastily disprove, it seems a difficulty that it tends to destroy free will. For as we see that many of the heathen to whom the assistance of Divine grace has certainly not been vouchsafed, are eminent not only in the virtues of frugality and patience, but (which is more remarkable) in that of chastity, how can we think that the freedom of their will is taken captive and that these virtues are granted to them by God's gift, especially as in following after the wisdom of this world, and in their utter ignorance not only of God's grace but even of the existence of the true God, as we have known Him by the course of our reading and the teaching of others--they are said to have gained the most perfect purity of chastity by their own efforts and exertions.
Chapter V.
The answer on the imaginary chastity of the philosophers.
Chæremon: I am pleased that, though you are fired with the greatest longing to know the truth, yet you bring forward some foolish points, as by your raising these objections the value of the Catholic faith may seem better established, and if I may use the expression, more thoroughly explored. For what wise man would make such contradictory statements as yesterday to maintain that the heavenly purity of chastity could not possibly even by God's grace be bestowed on any mortals, and now to hold that it was obtained even by the heathen by their own strength? But as you have certainly, as I said, made these objections from the desire of getting at the truth, consider what we hold on these points. First we certainly must not think that the philosophers attained such chastity of soul, as is required of us, on whom it is enjoined that not fornication only, but uncleanness be not so much as named among us. But they had a sort of merike, i.e., some particle of chastity; viz. continence of the flesh, by which they could restrain their lust from carnal intercourse: but this internal purity of mind and continual purity of body they could not attain, I will not say, in act, but even in thought. Finally Socrates, the most famous of them all, as they themselves esteem him, was not ashamed to profess this of himself. For when one who judged a man's character by his looks (psusiognomoin) looked at him, and said ommata paid erastou, i.e., "the eyes of a corrupter of boys," and his scholars rushed at him, and brought him to their master and wanted to avenge the insult, it is said that he checked their indignation with these words: pausaothe, etairoi ; eimi gar, epeko de, i.e., Stop, my friends, for I am, but I restrain myself. It is then quite clearly shown not only by our assertions but actually by their own admissions that it was only the performance of indecent acts, i.e., the disgrace of intercourse, that was by force of necessity checked by them, and that the desire and delight in this passion was not shut out from their hearts. But with what horror must one bring forward this saying of Diogenes? For a thing which the philosophers of this world were not ashamed to bring forward as something remarkable, cannot be spoken or heard by us without shame: for to one to be punished for the crime of adultery they relate that he said to dorean poloumenon thanato me agoraze, i.e., you should not buy with your death what is sold for nothing. [1752] It is clear then that they did not recognize the virtue of the true chastity which we seek for, and so it is quite certain that our circumcision which is in the spirit cannot be acquired save only by the gift of God, and that it belongs only to those who serve God with full contrition of their spirit.
[1752] The source of these stories of Socrates and Diogenes has not been traced.
Chapter VI.
That without the grace of God we cannot make any diligent efforts.
And therefore though in many things, indeed in everything, it can be shown that men always have need of God's help, and that human weakness cannot accomplish anything that has to do with salvation by itself alone, i.e., without the aid of God, yet in nothing is this more clearly shown than in the acquisition and preservation of chastity. For as the discussion on the difficulty of its perfection is put off for so long, let us meanwhile discourse briefly on the instruments of it. Who, I ask, could, however fervent he might be in spirit, relying on his own strength with no praise from men endure the squalor of the desert, and I will not say the daily lack but the supply of dry bread? Who without the Lord's consolation, could put up with the continual thirst for water, or deprive his human eyes of that sweet and delicious morning sleep, and regularly compress his whole time of rest and repose into the limits of four hours? Who would be sufficient without God's grace to give continual attendance to reading and constant earnestness in work, receiving no advantage of present gain? And all these matters, as we cannot desire them continuously without divine inspiration, so in no respect whatever can we perform them without His help. And that we may ensure that these things are not only proved to us by the teaching of experience, but also made still clearer by sure proof and arguments, does not some weakness intervene in the case of many things which we wish usefully to perform, and though the full keenness of our desire and the perfection of our will be not wanting, yet interfere with the wish we have conceived, so that there is no carrying out of our purpose, unless the power to perform it has been granted by the mercy of the Lord, so that, although there are countless swarms of people who are anxious to stick faithfully to the pursuit of virtue, you can scarcely find any who are able to carry it out and endure it, to say nothing of the fact that, even when no weakness at all hinders us, the opportunity for doing everything that we wish does not lie in our own power. For it is not in our power to secure the silence of solitude and severe fasts and undisturbed study even when we could use such opportunities, but by a chapter of accidents we are often very much against our will kept away from the salutary ordinances so that we have to pray to the Lord for opportunities of place or time in which to practise them. And it is clear that the ability for these is not sufficient for us unless there be also granted to us by the Lord an opportunity of doing what we are capable of (as the Apostle also says: "For we wanted to come to you once and again, but Satan hindered us" [1753] ), so that sometimes we find for our advantage we are called away from these spiritual exercises in order that while without our own consent the regularity of our routine is broken and we yield something to weakness of the flesh, we may even against our will be brought to a salutary patience. Of which providential arrangement of God the blessed Apostle says something similar: "For which I besought the Lord thrice that it might depart from me. And He said to me: My grace is sufficient for thee: for my strength is made perfect in weakness:" and again: "For we know not what to pray for as we ought." [1754]
[1753] 1 Thess. ii. 18.
[1754] 2 Cor. xii. 8, 9; Rom. viii. 26.