On Flight during Persecution.

 1.  My brother Fabius, you very lately asked, because some news or other were communicated, whether or not we ought to flee in persecution.  For my pa

 2.  If, because injustice is not from God, but from the devil, and persecution consists of injustice (for what more unjust than that the bishops of th

 3.  Seeing therefore, too, these cases occur in persecutions more than at other times, as there is then among us more of proving or rejecting, more of

 4.  Well, then, if it is evident from whom persecution proceeds, we are able at once to satisfy your doubts, and to decide from these introductory rem

 5.  But, says some one, I flee, the thing it belongs to me to do, that I may not perish, if I deny it is for Him on His part, if He chooses, to bring

 6.  Nay, says some one, he fulfilled the command, when he fled from city to city.  For so a certain individual, but a fugitive likewise, has chosen to

 7.  Let us now see whether also the rest of our Lord’s ordinances accord with a lasting command of flight.  In the first place, indeed, if persecution

 8.  He sometimes also fled from violence Himself, but for the same reason as had led Him to command the apostles to do so:  that is, He wanted to fulf

 9.  The teaching of the apostles was surely in everything according to the mind of God:  they forgot and omitted nothing of the Gospel.  Where, then,

 10.  But some, paying no attention to the exhortations of God, are readier to apply to themselves that Greek versicle of worldly wisdom, “He who fled

 11.  Thus ought every servant of God to feel and act, even one in an inferior place, that he may come to have a more important one, if he has made som

 12.  So far, my brother, as the question proposed by you is concerned, you have our opinion in answer and encouragement.  But he who inquires whether

 13.  But also to every one who asks me I will give on the plea of charity, not under any intimidation.  Who asks? He says.  But he who uses intimidati

 14.  But how shall we assemble together? say you how shall we observe the ordinances of the Lord?  To be sure, just as the apostles also did, who wer

5.  But, says some one, I flee, the thing it belongs to me to do, that I may not perish, if I deny; it is for Him on His part, if He chooses, to bring me, when I flee, back before the tribunal.  First answer me this:  Are you sure you will deny if you do not flee, or are you not sure?  For if you are sure, you have denied already, because by presupposing that you will deny, you have given yourself up to that about which you have made such a presupposition; and now it is vain for you to think of flight, that you may avoid denying, when in intention you have denied already.  But if you are doubtful on that point, why do you not, in the incertitude of your fear wavering between the two different issues, presume that you are able rather to act a confessor’s part, and so add to your safety, that you may not flee, just as you presuppose denial to send you off a fugitive?  The matter stands thus—we have either both things in our own power, or they wholly lie with God.  If it is ours to confess or to deny, why do we not anticipate the nobler thing, that is, that we shall confess?  If you are not willing to confess, you are not willing to suffer; and to be unwilling to confess is to deny.  But if the matter is wholly in God’s hand, why do we not leave it to His will, recognising His might and power in that, just as He can bring us back to trial when we flee, so is He able to screen us when we do not flee; yes, and even living in the very heart of the people?  Strange conduct, is it not, to honour God in the matter of flight from persecution, because He can bring you back from your flight to stand before the judgment-seat; but in regard of witness-bearing, to do Him high dishonour by despairing of power at His hands to shield you from danger?  Why do you not rather on this, the side of constancy and trust in God, say, I do my part; I depart not; God, if He choose, will Himself be my protector?  It beseems us better to retain our position in submission to the will of God, than to flee at our own will.  Rutilius, a saintly martyr, after having ofttimes fled from persecution from place to place, nay, having bought security from danger, as he thought, by money, was, notwithstanding the complete security he had, as he thought, provided for himself, at last unexpectedly seized, and being brought before the magistrate, was put to the torture and cruelly mangled,—a punishment, I believe, for his fleeing,—and thereafter he was consigned to the flames, and thus paid to the mercy of God the suffering which he had shunned.  What else did the Lord mean to show us by this example, but that we ought not to flee from persecution because it avails us nothing if God disapproves?

CAPUT V.

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Sed, Quod meum est, inquit, fugio, ne peream si negavero; illius est, si voluerit, etiam fugientem me reducere in medium. Hoc mihi prius responde: Certus es te negaturum si non fugeris, an incertus? Si enim certus, jam negasti; quia praesumendo te negaturum, id despopondisti, de quo praesumpsisti; et vane jam fugis ne neges, qui si negaturus es, jam negasti. Si vero incertus es, cur non ex aequalitate incerti metus inter utrumque eventum, etiam confiteri te posse praesumis, et salvum magis fieri quominus fugias, sicut negaturum te praesumis, ut fugias? Jam nunc aut in nobis est utrumque, aut totum in Deo. Si in nobis est confiteri aut negare, cur non id praesumimus quod est melius, id est, confessuros 0108B nos? nisi, si vis confiteri, pati non vis. Nolle autem confiteri, negare est. Si vero in Deo totum est, cur non totum relinquimus arbitrio ejus? agnoscentes virtutem et potestatem, quod possit nos sicut fugientes reducere in medium; ita et non fugientes, imo et in medio populo conversantes obumbrare. Quale est, ut ad fugiendum Deo honorem reddas, qui possit te etiam fugientem producere in medium, ad contestandum autem inhonores illum, desperans potentiam protectionis ab illo? Quare non magis, ex hac parte constantiae et fiduciae in Deum, dicis: Ego, quod meum est, facio, non discedo: Deus si voluerit, ipse me proteget: hoc potius nostrum est, stare sub Dei arbitrio, quam fugere sub nostro? Rutilius sanctissimus martyr, 0108C cum totiens fugisset persecutionem de loco in locum, etiam periculum (ut putabat) nummis redemisset, post totam securitatem quam sibi prospexerat, ex inopinato apprehensus, et praesidi oblatus, tormentis dissipatus, credo pro fugae castigatione, dehinc ignibus datus, passionem, quam vitarat, misericordiae Dei retulit. Quid aliud voluit Dominus nobis demonstrare hoc documento, quam fugiendum non esse, quia nihil fuga prosit si Deus nolit?