Re: M,I.5,Persecut ion Bernar d Lev in expresse s hi s vie ws

nor charity with worldly riches; but covetousness uses God and
enjoys the world, and charity is the opposite.

Now the ultimate end gives names to things. All which prevents us from
attaining it is called an enemy to us. Thus the creatures, however good, are
the enemies of the righteous, when they turn them away from God, and God
Himself is the enemy of those whose covetousness He confounds.

Thus as the significance of the word enemy is dependent on the ultimate end,
the righteous understood by it their passions, and the carnal the
Babylonians; and so these terms were obscure only for the unrighteous. And
this is what Isaiah says: Signa legem in electis meis,101 and that Jesus
Christ shall be a stone of stumbling. But, "Blessed are they who shall not
be offended in him." Hosea 14:9, says excellently, "Where is the wise? and
he shall understand what I say. The righteous shall know them, for the ways
of God are right; but the transgressors shall fall therein."

572. Hypothesis that the apostles were impostors. The time clearly, the
manner obscurely. Five typical proofs. 1600 prophets.
400 scattered.
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2000
573. Blindness of Scripture.--"The Scripture," said the Jews, "says that we
shall not know whence Christ will come (John 7:27, and 12:34)--The Scripture
says that Christ abideth for ever, and He said that He should die."
Therefore, says Saint John, they believed not, though He had done so many
miracles, that the word of Isaiah might be fulfilled: "He hath blinded
them," etc.

574. Greatness.--Religion is