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CHAEREMON: In accordance with the condition and measure of every mind
Holy Scripture summons our free wills to different grades of perfection.
For no uniform crown of perfection can be offered to all men, because all
have not the same virtue, or purpose, or fervour, and so the Divine Word
has in some way appointed different ranks and different measures of
perfection itself. And that this is so the variety of beatitudes in the
gospel clearly shows. For though they are called blessed, whose is the
kingdom of heaven, and blessed are they who shall possess the earth, and
blessed are they who shall receive their consolation, and blessed are they
who shall be filled, yet we believe that there is a great difference
between the habitations of the kingdom of heaven, and the possession of the
earth, whatever it be, and also between the reception of consolation and
the fulness and satisfaction of righteousness; and that there is a great
distinction between those who shall obtain mercy, and those who shall be
deemed worthy to enjoy the most glorious vision of God. "For there is one
glory of the sun, and another glory of the moon, and another glory of the
stars: for star differeth from star in glory, so also is the resurrection
of the dead." While therefore in accordance with this rule holy
Scripture praises those who fear God, and says "Blessed are all they that
fear the Lord," and promises them for this a full measure of bliss, yet
it says again: "There is no fear in love, but perfect love casteth out
fear: for fear hath torment. But he that feareth is not yet perfect in
love." And again, though it is a grand thing to serve God, and it is
said: "Serve the Lord in fear;" and: "It is a great thing for thee to be
called My servant;" and: "Blessed is that servant whom his Lord, when He
cometh, shall find so doing," yet it is said to the Apostles: "I no
longer call you servants, for the servant knoweth not what his Lord doeth:
but I call you friends, for all things whatsoever I have heard from my
Father, I have made known unto you." And once more: "Ye are My friends,
if ye do whatever I command you." You see then that there are different
stages of perfection, and that we are called by the Lord from high things
to still higher in such a way that he who has become blessed and perfect m
the fear of God; going as it is written "from strength to strength," and
from one perfection to another, i.e., mounting with keenness of soul from
fear to hope, is summoned in the end to that still more blessed stage,
which, is love, and he who has been "a faithful and wise servant" will
pass to the companionship of friendship and to the adoption of sons. So
then our saying also must be understood according to this meaning: not that
we say that the consideration of that enduring punishment or of that
blessed recompense which is promised to the saints is of no value, but
because, though they are useful and introduce those who pursue them to the
first beginning of blessedness, yet again love, wherein is already fuller
confidence, and a lasting joy, will remove them from servile fear and
mercenary hope to the love of God, and carry them on to the adoption of
sons, and somehow make them from being perfect still more perfect. For the
Saviour says that in His Father's house are "many mansions," and
although all the stars seem to be in the sky, yet there is a mighty
difference between the brightness of the sun and of the moon, and between
that of the morning star and the rest of the stars. And therefore the
blessed Apostle prefers it not only above fear and hope but also above all
gifts which are counted great and wonderful, and shows the way of love
still more excellent than all. For when after finishing his list of
spiritual gifts of virtues he wanted to describe its members, he began as
follows: "And yet I show unto you a still more excellent way. Though I
speak with the tongues of men and angels, and though I have the gift of
prophecy and know all mysteries and all knowledge, and though I have all
faith so that I can remove mountains, and though I bestow all my goods to
feed the poor, and give my body to be burned, but have not love, it
profiteth me nothing." You see then that nothing more precious, nothing
more perfect, nothing more sublime, and, if I may say so, nothing more
enduring can be found than love. For "whether there be prophecies, they
shall fail, whether there be tongues, they shall cease, whether there be
knowledge, it shall be destroyed," but "love never faileth," and without
it not only those most excellent kinds of gifts, but even the glory of
martyrdom itself will fail.
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