Академический Документы
Профессиональный Документы
Культура Документы
Rmi Brague
studies that can be cited, though these paradoxes are not within the
purview of this article.2
occurred, that God has given everything in giving his Word incarnate,14 and
that there is nothing more to wait for than the appearance in shining
brightness of a state of affairs which has already come once and for all. The
expectation of the Kingdom is not disappointed by the Passion, nor violated
by the coming of the Church. But the Church is not an idol which can be
substituted for the Kingdom of God. The Kingdom has indeed come though
it is not the Church but Christ himself, the Kingdom in person
(autobasileia) in Origens phrase. But surely, we might ask, what else is the
Church if it is not in fact Jesus Christ proclaimed and transmitted?
Looking toward the world is not counting down until Salvation comes; it
is rather considering that it is in him that action must be deployed, because
it is already in him that God has been given, once and for all. Looking
toward the future is thus for the Christian not looking outside of the world.
It is so unworldly that it is not at all a flight from the world a flight which,
as such, is still a way of defining oneself in relation to the world. On the
contrary, prudence is looking this world in the face: created by God, and
thus, in the end, very good, brought about by man through the wound of
sin; redeemed by the wages of the Cross.
4. Refusal of Foresight, Trust in Providence
To refuse or relativize foreseeability is not to throw oneself into wild
unpredictability; it is trusting in a higher foresight, that of God, which we
call Providence. To clarify this notion, we can find inspiration in the theory
of providence of St. Thomas Aquinas. This theory is almost a generalization
of Maimonides idea understood in its exoteric version according to
which providence varies depending on intelligence. This theory can be
14 Cf. St. John of the Cross, Ascent of Mount Carmel, II, 22 and my commentary: The
Impotence of the Word: The God Who Has Said It All, Diogenes, n 170, Summer 1995, 4367.
choice and goes directly in a straight line toward the ground; the plant can
overcome obstacles placed over it and push up to the surface; the animal
can learn to be more and more vigilant, etc.
At the very top of the scale of creatures we find the being who lives a
historical life, that is, the human being. He must therefore receive the
means to achieve his goal in a historical manner. Man is capable of fixing
upon decisions which are retained in the memory and can reflect on and
alter himself. As a result, divine Providence, insofar as it treats man qua
man, must culminate in a salvation history. Our good is indeed that which
we cannot attain without willing it. And only in truly willing, that is to say,
not in an inconstant, pious vow, but in also willing the means. Now, it is in
this that we have been rendered incapable through original sin. It is not a
matter of knowing whether God forgives, for He cannot not be merciful.
The problem is more profound: how can God create in such a way that we
accept his mercy which makes us live, despite the fact that our practices
situate us in a logic of mortality. Our freedom must be made free. Salvation
history is in this way the measure by which God restores human freedom
and enables it to act towards its own good. It is God's Providence which
makes human prudence possible.
5. Divine and Human Prudence
The conduct of God thus founds the renowned principle of subsidiarity at
the highest level, long before it is translated into a principle of civil
organization.15 Politically speaking, we know this principle requires that
every jurisdiction acts freely in its own order and is not simply the relay for
the decisions made at higher levels. In this way, it guards itself the against
Cf. C. Millon-Delsol, Le principe de subsidiarit, "Que sais-je?" n 2793, P.U.F., Paris,
1993.
15
conscience seeks to inscribe its own injunctions in the order of the world, it
order that it is these which serve as ballast for its regularity, and orient its
meaning.
To think this more profoundly, what is required is nothing less than a
certain conception of Revelation: it must be thought on the same model as
providence. We might say that God applies the principle of subsidiarity in
the precise manner of his revelation. Revelation must give that which its
receiver requires and which he cannot give to himself. It must be, so to
speak, useful, and must not intervene except where it cannot be done
without, as an ultima ratio. It must bestow what nothing else can bestow.
In this way, one of the arguments used by St. Thomas Aquinas against
Islam is that it bestows truths which all creatures, however minimally
endowed with mind, must find on their own.16 It is not necessary for God to
intervene in human history in order to prove that He is one, just, etc. The
wisdom of Philosophers is amply sufficient for this. On the other hand, that
salvation can be achieved only through the Incarnation and the Passion,
this is what cannot reach the heart of any man.17
We must therefore return to the highest level if we want to integrate the
virtue of prudence into Christianity. And give its proper honor to even the
16 Summa contra gentiles, I, 6, ed. Leonina manualis, p. 6 ab: [Muhammad] seduced the
people by promises of carnal pleasure to which the concupiscence of the flesh goads us. His
teaching also contained precepts that were in conformity with these promises, and he gave
free rein to carnal pleasure. In all this, as is not unexpected, he was obeyed by carnal men.
As for proofs of the truth of his doctrine, he brought forward only such as could be grasped
by the natural ability of anyone with a very modest wisdom (Anton C. Pegis translation,
modified). [Tr.]
17 1 Corinthians 2:9: the things that no eye has seen and no ear has heard, things beyond
the heart of man (JB, modified). Cf. Isaiah 64:3. In Super I Epistolam B. Pauli ad
Corinthios lectura, ch. 2, St. Thomas comments: The meaning, therefore, is that such glory
is not only not known by the senses, but not even by the heart, of a carnal man (Fabian
Larcher, O.P. translation). [Tr.]
most ordinary sense of the word. The end is behind us, planted in the soil of
history. It is therefore not a question of waiting for a historical event,
whatever that my be, but of giving what one can, of believing that it has
arrived and being carried away by it. On the other hand, the Christian
knows that it is in historical time that everything has been given, and that it
is there also that his eternal destiny is played out. He must therefore bring
to fruition all that he can without demanding that the solutions come from
elsewhere nor escaping into dreams or utopia.
Alternately, the Christian must avoid short-circuiting what is given by
God in demanding divine intervention there where what He has given can
suffice. Such an attitude is well known as when we ask God for proof of his
power or test God. On the contrary, the Christian is prudent in the same
way as all reasonable beings, neither more nor less: frugal with his time and
resources. He is patient in the face of real obstacles but also inventive in
finding the means to overcome them. He does not hesitate to calculate, in
the most rational way, what is the best way to achieve his goals. Though not
without this qualification: his ends are not always, even rarely, of this
world...
Prudence is the virtue of the one who knows how to be like a sheep among
wolves (Matthew 10:16).18 It is thus not at all a question of ignoring that
there are wolves, or of seeing wolves as really just sheep unaware of the
fact. We must avoid the temptation of moral sublimity.19 Prudence implies
that we take the onerous presence of evil seriously. It implies that we know
that the good is not always easy to see: when He came in whom alone
Goodness can be seen, He ended up on the cross... But this nowise means
that we should act like wolves. To be prudent is to choose the Good and it
18
19
implies that we absolutely refuse to ally with Evil. Finally, it is not at all a
question of acting as though we too were not also wolves, more or less
reformed, and always in danger of relapse...
Translated by Drew Desai