Adversity And Prosperity

Est et alia vanitas etc. Supra ostendit, quo modo oritur securitas ex aspectu sublimitatis malorum; hic secundo ostendit, quomodo oritur ex aspectu adversitatis bonorum. Et hoc quidem facit hoc ordine. Primo proponitur bonorum adversitas; secundo, ex hoc malorum securitas; tertio concluditur vanitas; quarto commendatur voluptas. Proponitur igitur bonorum adversitas, ex qua oritur vanitas; propter quod dicit: Est et alia vanitas, quae fit super terram, alia scilicet a praedicta, quia aliam habet causam; praedicta enim veniebat ex malorum sublimitate, haec ex bonorum adversitate. Ideo dicit: Sunt iusti, quibus mala proveniunt, id est adversitates; quasi opera egerint impiorum, secundum quod habetur ad Hebraeos undecimo: Sancti ludibria et verbera experti sunt, insuper et vincula et carceres; lapidati sunt, secti sunt, tentati sunt. Exemplum de Tobia, qui fuit factus caecus, Tobiae secundo; exemplum de lob, qui fuit ita afflictus, lob primo. Et ratio huius redditur ludith octavo: Omnes, qui placuerunt Deo, per multas tribulationes transierunt fideles. Et sunt impii. Hic notatur secundum, scilicet malorum securitas. Quia enim impii vident, bonis mala succedere et sibi bona; ideo securi redduntur. Ideo dicit: Et sunt impii, qui ita securi fiunt, quasi iustorum facta habeant; et hoc, quia sunt a tribulatione immunes. Exemplum est de illo divite epulone, Lucae decimo sexto, cui dictum est: Memento, quia recepisti bona in vita tua, et Lazarus similiter mala. Et ideo mali assecurantur, quia prosperantur; unde leremiae duodecimo : Quare via impiorum prosperatur, bene est omnibus, qui praevaricantur etc. Sed et hoc vanissimum. Hic tertio concluditur vanitas ex hac malorum securitate. Ideo dicit: Sed et hoc vanissimum iudico. Vanum est enim, quando bonis et malis proveniunt bona , quia indignum propter malos; vanius, quando bonis et malis mala, quia iniustum propter bonos; sed vanissinium, quando bonis mala et malis bona, quia iniustum pariter et indignum. Unde ita indignanter fert, ut quasi ex hoc velit Deum arguere; Habacuc primo: Quare nonrespicis super iniqua agentes et taces, devorante impio iustiorem se? Laudavi igitur laetitiam. Hic quarto ex hoc commendatur voluptas in detestationem tantae vanitatis, ex quo malis bona, et bonis mala proveniunt; et est laus et verbum hominis perturbati. Ideo dicit: Laudavi igitur laetitiam, scilicet carnis, quasi haec sola sit bona; ideo dicit: Quod non esset homini bonum sub sole, nisi quod comederet et biberet, secundum illud Isaiae vigesimo secundo: Ecce, gaudium et laetitia iugulare arietes, comedere carnes et bibere vinum, quasi non sit alia vita nec aliud praemium. Ideo subiungut: Et hoc solum aufert secum de labore suo, quasi non sit aliud exspectandum, sed laetandum in diebus vitae suae, quos dedit ei Deus sub sole; Sapientiae secundo: Ubique relinquams signa laetitiae nostrae, quoniam haec est pars nostra. Potest hic quaeri, quis status sit melior et utilior; utrum scilicet status prosperitas, an adversitats. Quod adversitatis, videtur: 1 Quia dicitur Apocalypsis tertio: Ego quos amo arguo et castigo: ergo tribulatio est signum divini amoris. 2 Item dicitur ad Hebraeos duodecimo: Flagellat autem omnem filium, quem recipit: ergo flagellari est signum divinae filiationis. 3 Item, Tobiae duodecimo: Quia acceptus eras Deo, necesse fuit, ut tentatio probaret te: ergo etc. 4 Item, Iudith octavo: Omnes, quotquot placuere Deo, per multas tribulationes transierunt fideles: ergo status ille melior. Contra: 1 Ecclesia petit pacem: Da pacem, Domine, in diebus nostris: ergo si Ecclesia petit quod melius est, status prosperitatis est melior. 2 Item, Apostolus, primae ad Timotheum secundo, facit orari pro his qui sunt in sublimitate constituti, ut quietam et tranquillam vitam agamus: ergo status tranquillitatus est melior. 3 Item, si non esset peccatum, nulla esset adversitas, sed omnimoda tranquillitas et prosperitas: ergo status prosperitatis magis consonat statui innocentiae et gloriae; sed quod similius est meliori est melius: ergo etc. Respondeo: dicendum, quod status prosperitatis et adversitatis possunt comparari ad bonos, vel ad malos. Si ad malos, qui elevantur in prosperi et deiiciuntur in adversis, neuter est utilis, nisi divina gratia interius adiuvet, ut, quando flagellat exterius, illuminet interius; sic, inspiratione concomitante flagellum, quod saepe contingit, status adversitatis est malis utilior. Si autem loquimur per comparationem ad bonos; sic dicendum, quod boni quidam sunt perfecti, de quibus dicitur illud Proverbiorum duodecimo: Non contristabit iustum, quidquid ei acciderit; sec perfectis melior et utilior est status adversitatis, quia in eo examinantur, sicut aurum probatur in igne. Status prosperitatis non est eis utilis, aut quis non proficiunt, aut quia tepescunt, aut quia animi eorum decidunt, sicut David in bellis fortis in aspectu mulieris cecidit. Sunt et alii, qui sunt imperfecti, qui diligunt Deum et inducuntur per temporalia beneficia; et cum non habeant cartitatem perfectam, de facili cadunt; talibus prosperitas est utilior. Et quia Ecclesia multos habet tenellos et infirmos plures quam fortes, ideo cogitur orare pro pace. Quod ergo bonis mala eveniunt in praesenti, donum Dei est, iuxta illud ad Philippenses primo: Datum est vobis non solum, ut in eum credatis, sed etiam pro illo patiamini. Sanctus Bonaventura, Commentarius In Ecclesiasten, Cap VIII Source: Here, p 69-70

There is yet another vanity... 1 Previously he has shown how security arises from the rising up of the wicked, here he shows how next it rises from the sight of the adversity of the good. And he presents it in this order: firstly he sets forth the adversity of the good, secondly, because of this, the security of the wicked, thirdly he sums up the vanity, and in fourth place pleasure is commended. Therefore he sets forth the adversity of the good, from which arises vanity, because of which it says 'There is yet another vanity, which is done upon the earth,' others having been spoken about already and this having another cause. He has already spoken of how the rising up of the wicked comes about, now here it is from the adversity of the good. Therefore he says: 'There are righteous men to whom evils come,' that is, adversities, as if they had performed wicked works, according to which the eleventh chapter of Hebrews says; 'the holy have experienced mockery and blows, and in addition chains and imprisonment. They have been stoned, hunted, put to trial.' 2 An example is Tobias who was made blind in the second chapter of Tobit, 3 and Job who was this afflicted in the first chapter of Job. 4 And the reason for this is given in the eighth chapter of Judith: 'All the faithful who have pleased God, have passed through many trials.' 5 'And there are the wicked...' Here secondly the confidence of the wicked is noted. For because the wicked see that evils come upon the good and goods to themselves, therefore they are made confident. So he says, 'And there are the wicked who thus become confident, as if they had the works of the righteous,' and this, because they are not touched by tribulation. An example of this is the rich man feasting in the sixteenth chapter of Luke, to whom it was said: 'Remember that you received good things in your life, and likewise Lazarus evil.' 6 And therefore the wicked are secure because they prosper. Whence in the twelfth chapter of Jeremiah: 'Because the way of the wicked prospers, good it is to all, they who sin...' 7 But even this is utterly vain. Here in third place he sums up the vanity of the security of the wicked. Therefore he says 'I judge this to be most vain.' It is vain when goods come to the good and the wicked, since the wicked are unworthy of them. It is more vain when evils come to the good and the wicked, since the good are treated unjustly. But it is most vain when evils come to the good and goods to the evil, because there is injustice and unworthiness. Thus he is afflicted with indignation, as if because of it he would dispute with God. As in the first chapter of Habbakkuk: 'Why do you not look on their iniquities and are silent while the wicked man devours the more righteous...' 8 Therefore I have praised joyfulness. 9 Here in fourth place pleasure is commended, in the detestation of such vanity, because goods come to the wicked, and wicked things to the good. It is the praise and word of a troubled man. Thus he says, 'Therefore I have praised joyfulness,' that is of the flesh, as it were the only good. Therefore he says, 'Because there is no other good to a man beneath the sun, unless that he eat and drink,' according to which the twenty second chapter of Isaiah has: 'Behold, killing goats and eating flesh and drinking wine, as if there were no other life or reward.' 10 Therefore here below he continues: 'And this alone they draw from their labour,' as there is no other hope but to have enjoyment in the days of their life, 'which God gives to them beneath the sun.' The second chapter of Wisdom: 'Everywhere leaving signs of our pleasure, because this is our part.' 11 It is permissable to ask here what may be the better and more useful state, whether it is the state of prosperity or adversity. That it is of adversity, it seems: 1 Because it says it the third chapter of the Apocalypse: 'Those I love I dispute with and chastise,' 12 therefore tribulation is a sign of Divine love. 2 It says in the twelfth chapter of Hebrews: 'He whips every son He receives,' 13 therefore to be whipped is a sign of divine sonship. 3 It says in the twelfth chapter of Tobit: 'That you would be acceptable to God, it was necessary that you be proved by trial.' 14 therefore etc. 4 In the eighth chapter of Judith: 'All the faithful, as many as have pleased God, have passed through many tribulations,' therefore that state is better. 5 On the contrary: 1 The Church seeks peace. 'Give peace, O Lord, in our days.' 15 Therefore if the Church seeks what is better, the state of prosperity is better. 2 The Apostle in the second chapter of the First Letter to Timothy says that there should be prayer for those 'who are placed in high positions, so that we may pass a quiet and peaceful life,' 16 therefore a state of tranquillity is better. 3 If there is no sin there is no adversity, and every sort of peace is prosperity, therefore the state of prosperity is more befitting to the state of innocence and glory,and because of similarity the better is for the better, 17 therefore etc. I reply that it must be said that the state of prosperity and adversity are able to be related to good men or to evil men. If to the evil, they who are exalted in prosperity and cast down in adversity, neither is useful, unless divine grace aids within, that when there are exterior blows there is interior enlightenment, so because inspiration is concomitant with the whip, as often happens, the state of adversity is more useful to the wicked. If we speak in relation to good men, so it must be said that certain good men are perfect, concerning which it is said in the twelfth chapter of Proverbs: 'The righteous man shall not be grieved, whatever befalls him,' 18 so for the perfect the better and more useful is a state of adversity, because in that they are examined, as gold tested in the fire. A state of prosperity is not useful to them, either because they do not advance, or they become lukewarm, or their souls fall, as David, mighty in war, fell to the sight of a woman. They are others who are imperfect, who love the Lord and are guided by temporal goods, and since they do not have perfect love they fall easily. To these prosperity is more useful. And because the Church contains more delicate and weak folk than strong ones, so it is impelled to pray for peace. Therefore that evils come to the good in the present is a gift of God, according to what is said in the first chapter of Philippians: 'It is given to you not only to believe in Him but even to suffer for Him.' 19 Saint Bonaventura, Commentary on Ecclesiastes, Chapter 8 1 Eccl 8.14 2 Heb 9.36-37 3 Tob 2.11 4 Job 1.3- 5 Judith 8.23 6 Lk 16.25 7 Jerem 12.1 8 Hab 1.13 9 Eccl 8.15 10 Isaiah 22.13 11 Wisd 2.9 12 Apoc 3.19 13 Hebr 12.6 14 Tob 12.13 15 In antiphona Breviarii Rom. pro pace. 16 1 Tim 2.1-2 17 Aristotle Topics 3.2 18 Prov 12.21, 1 Pet 1.6 19 Phil 1.29