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Les confessions de Saint Augustin
CHAPITRE XXVIII. MISÉRE DE CETTE VIE.
39. Quand je vous serai uni de tout moi-même, plus de douleur alors, plus de travail; ma vie sera toute vivante, étant toute pleine de vous. L’âme que vous remplissez devient légère; trop vide encore de vous, je pèse sur moi.
Mes joies déplorables combattent mes tristesses salutaires, et de quel côté demeure la victoire? je l’ignore. Hélas ! Seigneur, ayez pitié de moi. Mes tristesses coupables sont aux prises avec mes saintes joies; et de quel côté demeure la victoire? je l’ignore encore. Hélas! Seigneur, ayez pitié de moi! pitié, Seigneur! vous voyez ; je ne vous dérobe point mes plaies. O médecin, je suis malade! ô miséricorde, vous voyez- ma misère! Ah! n’est-ce pas une tentation continuelle que la vie de l’homme sur la terre (Job, VII, 1) ?
Qui veut les afflictions et les épreuves? Vous ordonnez de les souffrir, et non de les aimer. On n’aime point ce que l’on souffre, quoiqu’on en aime la souffrance. On se réjouit de souffrir, mais on choisirait de n’avoir pas tel sujet de joie. Dans le malheur, je désire la prospérité; heureux, je crains le malheur. Entre ces deux (463) écueils, est-il pour la vie humaine un abri contre la tentation? Malheur, oui, malheur aux prospérités du siècle livrées à la crainte de l’adversité et aux séductions de la joie! Malheur, trois fois malheur aux adversités du siècle, livrées au désir de la prospérité! dures à souffrir, écueil où la patience fait naufrage ! N’est-ce pas une tentation continuelle que la vie de l’homme sur la terre?
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The Confessions of St. Augustin In Thirteen Books
Chapter XXVIII.--On the Misery of Human Life.
39. When I shall cleave unto Thee with all my being, then shall I in nothing have pain and labour; and my life shall be a real life, being wholly full of Thee. But now since he whom Thou fillest is the one Thou liftest up, I am a burden to myself, as not being full of Thee. Joys of sorrow contend with sorrows of joy; and on which side the victory may be I know not. Woe is me! Lord, have pity on me. My evil sorrows contend with my good joys; and on which side the victory may be I know not. Woe is me! Lord, have pity on me. Woe is me! Lo, I hide not my wounds; Thou art the Physician, I the sick; Thou merciful, I miserable. Is not the life of man upon earth a temptation? 1 Who is he that wishes for vexations and difficulties? Thou commandest them to be endured, not to be loved. For no man loves what he endures, though he may love to endure. For notwithstanding he rejoices to endure, he would rather there were naught for him to endure. 2 In adversity, I desire prosperity; in prosperity, I fear adversity. What middle place, then, is there between these, where human life is not a temptation? Woe unto the prosperity of this world, once and again, from fear of misfortune and a corruption of joy! Woe unto the adversities of this world, once and again, and for the third time, from the desire of prosperity; and because adversity itself is a hard thing, and makes shipwreck of endurance! Is not the life of man upon earth a temptation, and that without intermission? 3
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Job vii. 1. The Old Ver. rendering tsv' by tentatio, after the LXX. peiraterion. The Vulg. has militia, which ="warfare" in margin of A.V. ↩
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"It will not be safe," says Anthony Farindon (vol. iv. Christ's Temptation, serm. 107), "for us to challenge and provoke a temptation, but to arm and prepare ourselves against it; to stand upon our guard, and neither to offer battle nor yet refuse it. Sapiens feret ista, non eliget: It is the part of a wise man not to seek for evil, but to endure it.' And to this end it concerneth every man to exercise ten pneumatiken sunesin, his spiritual wisdom,' that he may discover Spiritus ductiones et diaboli seductiones, the Spirit's leadings and the devil's seducements.'" See also Augustin's Serm. lxxvi. 4, and p. 79, note 9, above. ↩
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We have ever to endure temptation, either in the sense of a testing, as when it is said, "God did tempt Abraham" (Gen. xxii. 1); or with the additional idea of yielding to the temptation, and so committing sin, as in the use of the word in the Lord's Prayer (Matt. vi. 13); for, as Dyke says in his Michael and the Dragon (Works, i. 203, 204): "No sooner have we bathed and washed our souls in the waters of Repentance, but we must presently expect the fiery darts of Satan's temptations to be driving at us. What we get and gain from Satan by Repentance, he seeks to regain and recover by his Temptations. We must not think to pass quietly out of Egypt without Pharaoh's pursuit, nor to travel the wilderness of this world without the opposition of the Amalekites." Compare Augustin, In Ev. Joann. Tract. xliii. 6, and Serm. lvii. 9. See also p. 79, note 3, above. ↩