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| Of the Remedy for the Fourth Source of Weariness.
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Chapter 13.—Of
the Remedy for the Fourth Source of Weariness.
18. But in good truth it is a
serious demand to make upon us, to continue discoursing on to the
set limit when we fail to see our hearer in any degree moved;
whether it be that, under the restraints of the awe of religion, he
has not the boldness to signify his approval by voice or by any
movement of his body, or that he is kept back by the modesty proper
to man,1411
| 1411 Or = by the reverence which he
feels for the man: humana verecundia. | or that he
does not understand our sayings, or that he counts them of no
value. Since, then, this must be a matter of uncertainty to us, as
we cannot discern his mind, it becomes our duty in our discourse to
make trial of all things which may be of any avail in stirring him
up and drawing him forth as it were from his place of concealment.
For that sort of fear which is excessive, and which obstructs the
declaration of his judgment, ought to be dispelled by the force of
kindly exhortation; and by bringing before him the consideration of
our brotherly affinity, we should temper his reverence for us; and
by questioning him, we should ascertain whether he understands what
is addressed to him; and we should impart to him a sense of
confidence, so that he may give free expression to any objection
which suggests itself to him. We should at the same time ask him
whether he has already listened to such themes on some previous
occasion, and whether perchance they fail to move him now in
consequence of their being to him like things well known and
commonplace. And we ought to shape our course in accordance with
his answer, so as either to speak in a simpler style and with
greater detail of explanation, or to refute some antagonistic
opinion, or, instead of attempting any more diffuse exposition of
the subjects which are known to him, to give a brief summary of
these, and to select some of those matters which are handled in a
mystical manner in the holy books, and especially in the historical
narrative, the unfolding and setting forth of which may make our
addresses more attractive. But if the man is of a very sluggish
disposition, and if he is senseless, and without anything in common
with all such sources of pleasure, then we must simply bear with
him in a compassionate spirit; and, after briefly going over other
points, we ought to impress upon him, in a manner calculated to
inspire him with awe, the truths which are most indispensable on
the subject of the unity of the Catholic Church,1412
| 1412 The text gives simply
Catholicæ. One ms. has Catholicæ
fidei = the Catholic faith. But it is most natural to supply
Ecclesiæ. | on that of temptation, on that of
a Christian conversation in view of the future judgment; and we
ought rather to address ourselves to God for him than address much
to him concerning God.
19. It is likewise a frequent
occurrence that one who at first listened to us with all readiness,
becomes exhausted either by the effort of hearing or by standing,
and now no longer commends what is said, but gapes and yawns, and
even unwillingly exhibits a disposition to depart. When we observe
that, it becomes our duty to refresh his mind by saying something
seasoned with an honest cheerfulness and adapted to the matter
which is being discussed, or something of a very wonderful and
amazing order, or even, it may be, something of a painful and
mournful nature. Whatever we thus say may be all the better if it
affects himself more immediately, so that the quick sense of
self-concern may keep his attention on the alert. At the same time,
however, it should not be of the kind to offend his spirit of
reverence by any harshness attaching to it; but it should be of a
nature fitted rather to conciliate him by the friendliness which it
breathes. Or else, we should relieve him by accommodating him with
a seat, although unquestionably matters will be better ordered if
from the outset, whenever that can be done with propriety, he sits
and listens. And indeed in certain of the churches beyond the sea,
with a far more considerate regard to the fitness of things, not
only do the prelates sit when they address the people, but they
also themselves put down seats for the people, lest any person of
enfeebled strength should become exhausted by standing, and thus
have his mind diverted from the most wholesome purport (of the
discourse), or even be under the necessity of departing. And yet it
is one thing if it be simply some one out of a great multitude who
withdraws in order to recruit his strength, he being also already
under the obligations which result from participation in the
sacraments; and it is quite another thing if the person withdrawing
is one (inasmuch as it is usually the case in these circumstances
that the man is unavoidably urged to that course by the fear that
he should even fall, overcome by internal weakness) who has to be
initiated in the first sacraments; for a person in this position is
at once restrained by the sense of shame from stating the reason of
his going, and not permitted to stand through the force of his
weakness. This I speak from experience. For this was the case with
a certain individual, a man from the country, when I was
instructing him catechetically: and from
his instance I have
learned that this kind of thing is carefully to be guarded against.
For who can endure our arrogance when we fail to make men who are
our brethren,1413
| 1413 Instead of viros fratres,
some mss. read veros fratres = our
genuine brethren. | or even
those who are not yet in that relation to us (for our solicitude
then should be all the greater to get them to become our brethren),
to be seated in our presence, seeing that even a woman sat as she
listened to our Lord Himself, in whose service the angels stand
alert?1414
Of course
if the address is to be but short, or if the place is not well
adapted for sitting, they should listen standing. But that should
be the case only when there are many hearers, and when they are not
to be formally admitted1415
| 1415 Initiandi = initiated. | at the time. For when the audience
consists only of one or two, or a few, who have come with the
express purpose of being made Christians, there is a risk in
speaking to them standing. Nevertheless, supposing that we have
once begun in that manner, we ought at least, whenever we observe
signs of weariness on the part of the hearer, to offer him the
liberty of being seated; nay more, we should urge him by all means
to sit down, and we ought to drop some remark calculated at once to
refresh him and to banish from his mind any anxiety which may have
chanced to break in upon him and draw off his attention. For
inasmuch as the reasons why he remains silent and declines to
listen cannot be certainly known to us, now that he is seated we
may speak to some extent against the incidence of thoughts about
worldly affairs, delivering ourselves either in the cheerful spirit
to which I have already adverted, or in a serious vein; so that, if
these are the particular anxieties which have occupied his mind,
they may be made to give way as if indicted by name: while, on the
other hand, supposing them not to be the special causes (of the
loss of interest), and supposing him to be simply worn out with
listening, his attention will be relieved of the pressure of
weariness when we address to him some unexpected and extraordinary
strain of remark on these subjects, in the mode of which I have
spoken, as if they were the particular anxieties,—for indeed we
are simply ignorant (of the true causes). But let the remark thus
made be short, especially considering that it is thrown in out of
order, lest the very medicine even increase the malady of weariness
which we desire to relieve; and, at the same time, we should go on
rapidly with what remains, and promise and present the prospect of
a conclusion nearer than was looked for.E.C.F. INDEX & SEARCH
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