The Principles of Teaching and the Nature of Trials

Sixth. Regarding the fact that these things do not occur without sweat, he brings forward: 'but in all these we prevail through him who loved us' (Rom 8:37), which is an example through the agonistic struggle, with which victory occurs.

And well also is 'he met me'; for as to an athlete, the trials met him. For the devil does not fight those who happen by chance, as also the Savior shows, saying to the disciples: 'Behold, Satan has asked you to sift you like wheat' (Luke 22:31). He met also with this one having himself most ready for the fight, as the matter showed and the following shows: 'I have neither found peace nor rest nor ceased, and anger came upon me.' His preparation toward the opponent is shown from these.

For being watchful and having hope and the gift of the Spirit, he stood toward the adversary, knowing this; and Paul says that 'the struggle of the saints is not against blood and flesh, but against principalities, against powers, against the rulers of the darkness of this world, against the spiritual forces of wickedness' (Eph 6:12), and against the devil himself, the arch-evil, who 'prowls like a lion, seeking someone to swallow up' (1 Pet 5:8).

However, even so, despite his being watchful, the devil did not neglect him, in order to make an excuse, so that he might bring upon him what he brought upon him, which he calls anger because of the hardships, knowing that they were not brought upon him because of malice. For he says: 'I know that I shall appear righteous.' And in another way he knows to call the hardships anger. For he says: 'You sent out your anger and consumed them like a reed' (Ps 127:4).

But if we hear of the anger of God, we do not consider this to be His passion according to human reasoning. For such a passion is not in the nature of things to be sent out, nesting in the soul. But the said anger of God is sent out; for he says: 'You sent out your anger', which is the hardships. For these things also are sent. And this one, therefore, calls these things anger, which happened to him.

Thus, having composed such a narrative, in which there is instruction concerning the judgments of God and divine mysteries, which we have laid out as much as possible, this saint is manifest not as one having become passion-driven because of what happened, but also having within those things a longing and love for divine contemplation and a heavenly one. 'Eliphaz the Temanite, having taken up the speech, says: Has not much been spoken to you in toil? And who will esteem the strength of your words? For if you have spoken much...'

You, whom He once encouraged with words when hands were weak and caused the weak to rise up, and to whom He provided courage when knees were failing, now fear has come upon you and seized you, but you have hurried to abandon Him. All teaching and distinction have principles, of which, possessing them well, everything proceeds according to the word. But when the principles are not well, many errors follow.

Let the example of heresies be given; for if someone posits the father of the Son to be ungodly beforehand, many falsehoods follow this false beginning; for he will suppose the Son to be a created thing, not eternal, since it is not possible for him to be eternal if the Father pre-exists as ungodly. And if the Father pre-exists according to their false hypothesis, the Son would not be eternal. And it follows that he is a creature and a work, with which follows that he is changeable and altered. With this being so, there will not be God in essence. Therefore, if ever you encounter false dogmas, seek their beginning; for this being overturned, everything collapses.

Let a second example of the same kind be set forth. There are some who introduce an opinion, thinking that they have made the Savior appear to be such. It must be sought for whose sake he arrived, and it is clear, that it is for the sake of the salvation of men. And if he will appear to be such, and if teaching will appear to have become such, then the cross and the ascension will also appear to be such, following which it will appear that salvation, and not truth, has come to be. This follows the absurd beginning.

And regarding the words set forth by Eliphaz, there is something like this. There are two irreconcilable principles concerning the things coming upon men: one is for the correction of sins, the other is for the showing of courage and testing of those being afflicted, which is what the saying having this character means: 'Blessed is the man who endures temptation, because having been tested, he shall receive the crown of life, which He promised to those who love Him' (James 1:12). And again: 'Consider it all joy, my brothers, when you fall into various trials, because the testing of affliction works patience, and patience, testing, and testing, hope' (James 1:2-4). And there are also testimonies to receive of the other kind from the Holy Scriptures. For it has been said: 'I will confess my sin to the Lord, that I have sinned against Him' (Psalm 32:5). For he says that the induction occurs through sin. Therefore, the things that are heavy are common and...