Now, willing one thing does not mean to commit the grave mistake of a brazen, unholy enthusiasm, namely, to will the big, no matter whether it be good or bad. Also, one who wills in this fashion no matter how desperately he does it, is indeed double-minded. Is not despair simply double-mindedness? For what is despairing other than to have two wills? For whether the weakling despairs over not being able to wrench himself away from the bad, or whether the brazen one despairs over not being able to tear himself completely away from the Good: they are both double-minded, they both have two wills. Neither of them honestly wills one thing, however desperately they may seem to will it. Whether it was a woman whom desire brought to desperation, or whether it was a man who despaired in defiance; whether a man despaired because he got his will, or despaired because he did not get his will: each one in despairing has two wills, one that he fruitlessly tries wholly to follow and one that he fruitlessly tries wholly to avoid. In this fashion has God, better than any king, insured himself against every rebellion. For it has indeed happened that a king has been dethroned by a rebellion. But each rebel against God, in the last instance, is himself reduced to despair. Despair is the limit—“here and no further!” Despair is the limit. Here are met the cowardly timorous ill-temper of self-love, and the proud defiant presumption of the mind—here they are met in equal impotence.
Only too soon personal experience and the experience of others teaches how far most men’s lives are from being what a man’s life ought to be. All have great moments. They see themselves in the magic mirror of possibility which hope holds before them while the wish flatters them. But they swiftly forget this sight in the daily round of things. Or perhaps they talk enthusiastic words, “for the tongue is a little member and boasteth great things.” 5 But talk takes the name of enthusiasm in vain by proclaiming loudly from the housetop what it should work out in silence. And in the midst of the trivial details of life these enthusiastic words are quickly forgotten. It is forgotten that such a thing was said of this man. It is forgotten that it was he himself who said it. Now and then, perhaps, memory wakens with horror, and remorse seems to promise new strength. But, alas, this, too, lasts only for a good-sized moment. All of them have intentions, plans, resolutions for life, yes, for eternity. But the intention soon loses its youthful strength and fades away. The resolution is not firmly grounded and is unable to withstand opposition. It totters before circumstances and is altered by them. Memory, too, has a way of failing, until by common practice and habit they learn to draw sympathy from one another. If someone proclaims the slender comfort that excuses yield, instead of realizing how treacherous is such sympathy, they finally come to regard it as edifying, because it encourages and strengthens indolence. Now there are men who find it edifying that the demand to will one thing be asserted in all its sublimity, in all its severity, so that it may press its claim into the innermost fastness of the soul. Others find it edifying, that a wretched compromise should be made between God, the claim, and the language used. There are men who find it edifying if only someone will challenge them. But there are also the sleepy souls who regard it as not only pleasing, but even edifying, to be lulled to sleep.
This is indeed a lamentable fact; but there is a wisdom which is not from above, but is earthly and fleshly and devilish. It has discovered this common human weakness and indolence; it wants to be helpful. It perceives that all depends upon the will and so it proclaims loudly, “Unless it wills one thing, a man’s life is sure to become one of wretched mediocrity, of pitiful misery. He must will one thing regardless of whether it be good or bad. He must will one thing for therein lies a man’s greatness.” Yet it is not difficult to see through this powerful error. As to the working out of salvation, the holy Scripture teaches that sin is the corruption of man. Salvation, therefore, lies only in the purity with which a man wills the Good. That very earthly and devilish cleverness distorts this into a temptation to perdition; weakness is a man’s misfortune; strength the sole salvation: “When the unclean spirit is gone out of a man, he walketh through dry and empty places but finds no rest. Then he turns back again and now he brings with him” that unclean cleverness, the wisdom of the desert and the empty places, that unclean cleverness—that now drives out the spirit of indolence and of mediocrity “so that the last stage becomes worse than the first.” 6 How shall one describe the nature of such a man? It is said of a singer that by overscreeching he can crack his voice. In like fashion, such a man’s nature by overscreeching itself and the voice of conscience, has cracked. It is said of a man who stands dizzily upon a high place, that all things run together before his eyes. Such a man has made himself giddy in the infinite, where those things which are forever separate run together into one thing, so that only the vast remains.
It is this dryness and emptiness that always gives birth to giddiness. But no matter how desperately such a man may seem to will one thing, he is double-minded. If he, the self-willed one, had his way, then there would be only this one thing: he would be the only one that was not double-minded, he the only one that had cast off every chain, he the only one that was free. But the slave of sin is not yet free; nor has he cast off the chain, “because he scoffs at it.” 7 He is in bonds, and therefore double-minded, and for once he may not have his own way. There is a power that binds him. He cannot tear himself loose from it. Nay, he cannot even wholly will it. For this power, too, is denied him. If you, my listener, should see such a man, although it is unlikely, for without a doubt weakness and mediocrity are the more common, if you should meet him in what he himself would call a weak moment, but which, alas, you would have to call a better moment; if you should meet him when he had found no rest in the desert, when the giddiness passes away for a moment and he feels an agonizing longing for the Good; if you should meet him when, shaken in his innermost being, and not without sadness, he was thinking of that man of single purpose who even in all his frailty still wills the Good: then you would discover that he had two wills, and you would discover his painful double-mindedness.
Desperate as he was, he thought: lost is lost. But he could not help turning around once more in his longing for the Good. How terribly embittered he had become against this very longing, a longing that reveals that, just as a man in all his defiance has not power enough wholly to loose himself from the Good, because it is the stronger, so he has not even the power wholly to will it.
Perhaps you may even have heard that desperate one say, “Some good went down with me.” When a man meets his death by drowning, as he sinks, without being quite dead he comes to the surface again. At last a bubble comes out of his mouth. When this has happened, then he sinks, dead. That bubble was the last breath, the last supply of air, that could make him lighter than the sea. So with that remark. In that remark the last hope of salvation expired. In that remark he gave himself up. Was there still concealed in this thought a hope of salvation? Hidden in the soul, was there still in this thought a possible link with salvation? When a remark is pronounced in confidence to another man (oh, terrible misuse of confidence, even if the desperate one only misused it against himself!), when this word is heard, then he sinks forever.
Alas, it is horrible to see a man rush toward his own destruction. It is horrible to see him dance on the rim of the abyss without any intimation of it. But this clarity about himself and about his own destruction is even more horrible. It is horrible to see a man seek comfort by hurling himself into the whirlpool of despair. But this coolness is still more horrible: that, in the anxiety of death, a man should not cry out for help, “I am going under, save me”; but that he should quietly choose to be a witness to his own destruction! Oh, most extreme vanity, not to wish to draw man’s eyes to himself by beauty, by riches, by ability, by power, by honor, but to wish to get his attention by his own destruction, by choosing to say of himself what at most pity in all sadness may venture to say of such a person at his grave, “Yet, some good went down with him.” Oh, horrible doubleness of mind in a man’s destruction
, to wish to draw a sort of advantage out of the fact that the Good remains the only thing that a man has not willed. For now the other will becomes apparent to him, even if it were so weak as to be but a feeble dallying in the moment of destruction, an attempt to be exceptional by means of his own destruction.
To will one thing cannot, then, mean to will what in its essence is not one thing, but only seems to be so by means of a horrible falsehood. Only through a lie is it one thing. Now just as he that only wills this one thing is a liar, so he that conjures up this one thing is the father of lies. That dryness and emptiness is not in truth one thing, but is in truth nothing at all. And it is destruction for the man that only wills that one. If, on the contrary, a man should in truth will only one thing, then this thing must, in the truth of its innermost being, be one thing. It must, by an eternal separation, cut off the heterogeneous from itself in order that it may in truth continue to be one and the same thing and thereby fashion that man who only wills one thing into conformity with itself.
In truth to will one thing, then, can only mean to will the Good, because every other object is not a unity; and the will that only wills that object, therefore, must become double-minded. For as the coveted object is, so becomes the coveter. Or would it be possible that a man by willing the evil could will one thing, provided that it was possible for a man so to harden himself as to will nothing but the evil? Is not this evil, like evil persons, in disagreement with itself, divided against itself? Take one such man, separate him from society, shut him up in solitary confinement. Is he not at odds with himself there, just as a poor union between persons of his sort is an association that is ridden with dissension? But a good man, even if he lived in an out-of-the-way corner of the world and never saw any human being, would be at one with himself and at one with all about him because he wills one thing, and because the Good is one thing. Each one who in truth would will one thing must be led to will the Good, even though now and then it happens that a man begins by willing one thing that is not in its deepest sense the Good although it may be something quite innocent; and then, little by little, he is changed really in truth to will one thing by willing the Good. Love, from time to time, has in this way helped a man along the right path. Faithfully he only willed one thing, his love. For it, he would live and die. For it, he would sacrifice all and in it alone he would have his eternal reward. Yet the act of being in love is still not in the deepest sense the Good. But it may possibly become for him a helpful educator, who will finally lead him by the possession of his beloved one or perhaps by her loss, in truth to will one thing and to will the Good. In this fashion a man is educated by many means; and true love is also an education toward the Good.
Perhaps there was a man whose enthusiasm reached out toward a definite cause. In his enthusiasm he desired only one thing. He would live and die for that cause. He would sacrifice all for that in which alone he would have his happiness, for love and enthusiasm are not satisfied with a divided heart. Yet his endeavor was perhaps still not in the deepest sense the Good. Thus enthusiasm became for him a teacher, whom he outgrew, but to whom also he owed much. For, as it is said, all ways lead to the Good, when a man in truth only wills one thing. And where there is some truth in the fact that he wills one thing, this is all for the best. But there is danger that the lover and the enthusiast may swerve out of the true course and aim perhaps for the impressive instead of being led to the Good. The Good is certainly also in truth the impressive, but the impressive is not always the Good. And one can bid for a woman’s favor by willing something when it is merely impressive. This can flatter the girl’s pride and she can repay it with her adoration. But God in heaven is not as a young girl’s folly. He does not reward the impressive with admiration. The reward of the good man is to be allowed to worship in truth.
4. Barriers to Willing One Thing:
The Reward-Disease
II. IF IT BE POSSIBLE FOR A MAN REALLY IN TRUTH TO WILL ONE THING, THEN HE MUST WILL THE GOOD IN TRUTH.
A.IF IT BE POSSIBLE FOR A MAN TO WILL THE GOOD IN TRUTH, THEN HE MUST BE AT ONE WITH HIMSELF IN WILLING TO RENOUNCE ALL DOUBLE-MINDEDNESS.
Therefore, if it be possible for a man to will one thing, then he must will the Good, for only the Good is one. Thus if it becomes a fact that he wills one thing, he must will the Good in truth.
OH, THAT one might be able, at this point, to speak rightly! For at this point what the talk is concerned with is the life that most men lead: they desire the Good, and yet the world is still so filled with double-mindedness. Here, too, the speaker has his own life, his own frailties, his own share of doubleness of mind. Oh, that the talk might not seem to wish to judge or accuse others. For to wish to judge others instead of one’s self would also be double-mindedness. Oh, that the talk might not seem to press demands that are binding upon others but that exempt the speaker, as if he had only the task of talking. For this, too, is double-mindedness, just as it is hidden pride to wish to offer comfort to others but not to be willing to let oneself be comforted. No matter how adroitly, by means of a sad or cheerful mood, he knows how in sympathy to console others, if at the same time he believes that for himself there is no consolation, this is hidden pride and so double-mindedness. Oh, that one might wound no one except to his healing; that the talk might embitter no one and yet be the truth, that the talk along with truth might be sufficiently penetrating to reveal that which is hidden! Oh, that the talk might wipe out double-mindedness and win hearts for the Good! Yet not by persuasion. For this also readily becomes double-minded, to wish to enjoy the pleasure of persuading, to treasure the longing for it, to quiet oneself by it—and thereby forget what is to be done. Oh, that the talk might repel the listeners from the speaker and attract them only to the Good!
I. In the first place a statement must be made which is easy to grasp: that the man who desires the Good for the sake of the reward does not will one thing, but is double-minded.
The Good is one thing; the reward is another that may be present and may be absent for the time being, or until the very last. When he, then, wills the Good for the sake of the reward, he does not will one thing but two. It is now certain that he will not in this way make much progress along the pathway of the Good. For in truth it is as if a man, instead of naturally using both eyes to see one thing, should use one eye to see one side and the other eye to see the other side. This does not succeed. It only confuses sight. However, we are not speaking about this here, except to note that it is double-mindedness. In ancient times this problem was also frequently an object of consideration. There were shameless teachers of impudence 8 who thought it right to do wrong on a large scale and then to make it appear as if one willed the Good. In this way they thought one had a double advantage: the pitiful advantage of being able to do wrong, to be able to get one’s own way, to let one’s passions rage, and the hypocritical advantage of seeming to be good. But in ancient times there was also a simple sage, whose simplicity became a snare for the impudent ones’ sophistry. He taught that in order really to be certain that it was the Good that man willed, one ought even to shun seeming good, presumably in order that the reward should not become tempting. For so different is the Good and the reward, when the reward is separately striven after, that the Good is the ennobling and the sanctifying; the reward is the tempting. But the tempting is never the Good. This reward, that we are talking about here, is the world’s reward. For the reward which God for eternity has joined with the Good has nothing bad in it. It is also quite certain. Neither things present nor things to come, nor height nor depth, can separate it from the Good.9 Angels cannot will such separation and all the devils are not strong enough to accomplish it. But if the world itself is not Good in its innermost being; if, as the Scripture says, it still “lieth in wickedness,”10 or if it is far from being as one for whom it is a rare exception not to will the Good; if this be so, then earthly reward is of a doubtful character. And hence it is all the more likely that the world will reward what it takes
for the Good, what to a certain degree resembles the Good, what, as those impudent ones taught, has the Good’s appearance—and those impudent ones were not lacking in intimate knowledge of the world. Hence reward is indeed that which Tempts.
The question is not difficult. If a man loves a girl for the sake of her money, who will call him a lover? He does not love the girl, but the money. He is not a lover but a money-seeker. But if a man said, “It is the girl I love and she has money,” and he should ask us for our judgment, for we have no particular call to judge, then a good answer would be, “It is a difficult matter with this money. Money may have a great influence, one can easily be deceived, and it is very difficult to know oneself.” If he were really very intent on this matter he could even wish that the money were not there, just to test his love. For a true lover would say, “The girl has only one fault, she has money.”
Purity of Heart Page 4
