Just as things
which are generated naturally reach perfection from imperfection by small
degrees, so it is with men in their knowledge of the truth. For in the
beginning they attained a very limited understanding of the truth, but later
they gradually came to know the truth in fuller measure. Because of this many
erred in the beginning about the truth from an imperfect knowledge. Among
these, there were some who excluded divine providence and attributed everything
to fortune and to chance. Indeed, the
opinion of these first men was not correct because they held that the world was
made by chance. This is evident from the position of the ancient natural
philosophers who admitted only the material cause. Even some later men like
Democritus and Empedocles attributed things to chance in most things. But by a
more profound diligence in their contemplation of the truth later philosophers
showed by evident proofs and reasons that natural things are set in motion by
providence. For such a sure course in the motion of the heavens and the stars
and other effects of nature would not be found unless all these things were
governed and ordered by some intellect transcending the things ordered.
Therefore, after
the majority of men asserted the opinion that natural things did not happen by
chance but by providence because of the order which clearly appears in them, a
doubt emerged among most men about the acts of man as to whether human affairs
evolved by chance or were governed by some kind of providence or a higher
ordering. This doubt was fed especially because there is no sure order apparent
in human events. For good things do not always befall the good nor evil things
the wicked. On the other hand, evil things do not always befall the good nor
good things the wicked, but good and evil indifferently befall both the good
and the wicked. This fact then especially moved the hearts of men to hold the
opinion that human affairs are not governed by divine providence. Some said
that human affairs proceed by chance except to the extent that they are ruled
by human providence and counsel, others attributed their outcome to a fatalism
ruled by the heavens.
This idea causes
a great deal of harm to mankind. For if divine providence is denied, no
reverence or true fear of God will remain among men. Each man can weigh well
how great will be the propensity for vice and the lack of desire for virtue
which follows from this idea. For nothing so calls men back from evil things
and induces them to good so much as the fear and love of God. For this reason,
the first and foremost aim of those who had pursued wisdom inspired by the
spirit of God for the instruction of others was to remove this opinion from the
hearts of men. So after the promulgation of the Law and the Prophets, the Book
of Job occupies first place in the order of Holy Scripture, the books composed
by the wisdom of the Holy Spirit for the instruction of men. The whole
intention of this book is directed to this: to show that human affairs are
ruled by divine providence using probable arguments.
The methodology
used in this book is to demonstrate this proposition from the supposition that
natural things are governed by divine providence. The affliction of just men is
what seems especially to impugn divine providence in human affairs. For
although it seems irrational and contrary to providence at first glance that
good things sometimes happen to evil men, nevertheless this can be excused in
one way or another by divine compassion. But that the just are afflicted
without cause seems to undermine totally the foundation of providence. Thus,
the varied and grave afflictions of a specific just man called Job, perfect in
every virtue, are proposed as a kind of theme for the question intended for
discussion.
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