Ante-Nicene Fathers/Volume IV/Minucius Felix/The Octavius of Minucius Felix/Chapter 36

Chapter XXXVI.&#8212;Argument:&#160; Fate is Nothing, Except So Far as Fate is God.&#160; Man&#8217;s Mind is Free, and Therefore So is His Action:&#160; His Birth is Not Brought into Judgment.&#160; It is Not a Matter of Infamy, But of Glory, that Christians are Reproached for Their Poverty; And the Fact that They Suffer Bodily Evils is Not as a Penalty, But as a Discipline.

&#8220;Neither let any one either take comfort from, or apologize for what happens from fate.&#160; Let what happens be of the disposition of fortune, yet the mind is free; and therefore man&#8217;s doing, not his dignity, is judged.&#160; For what else is fate than what God has spoken of each one of us? who, since He can foresee our constitution, determines also the fates for us, according to the deserts and the qualities of individuals.&#160; Thus in our case it is not the star under which we are born that is punished, but the particular nature of our disposition is blamed.&#160; And about fate enough is said; or if, in consideration of the time, we have spoken too little, we shall argue the matter at another time more abundantly and more fully.&#160; But that many of us are called poor, this is not our disgrace, but our glory; for as our mind is relaxed by luxury, so it is strengthened by frugality.&#160; And yet who can be poor if he does not want, if he does not crave for the possessions of others, if he is rich towards God?&#160; He rather is poor, who, although he has much, desires more.&#160; Yet I will speak according as I feel.&#160; No one can be so poor as he is born.&#160; Birds live without any patrimony, and day by day the cattle are fed; and yet these creatures are born for us&#8212;all of which things, if we do not lust after, we possess.&#160; Therefore, as he who treads a road is the happier the lighter he walks, so happier is he in this journey of life who lifts himself along in poverty, and does not breathe heavily under the burden of riches.&#160; And yet even if we thought wealth useful to us, we should ask it of God.&#160; Assuredly He might be able to indulge us in some measure, whose is the whole; but we would rather despise riches than possess them: &#160; we desire rather innocency, we rather entreat for patience, we prefer being good to being prodigal; and that we feel and suffer the human mischiefs of the body is not punishment&#8212;it is warfare.&#160; For fortitude is strengthened by infirmities, and calamity is very often the discipline of virtue; in addition, strength both of mind and of body grows torpid without the exercise of labour.&#160; Therefore all your mighty men whom you announce as an example have flourished illustriously by their afflictions.&#160; And thus God is neither unable to aid us, nor does He despise us, since He is both the ruler of all men and the lover of His own people.&#160; But in adversity He looks into and searches out each one; He weighs the disposition of every individual in dangers, even to death at last; He investigates the will of man, certain that to Him nothing can perish.&#160; Therefore, as gold by the fires, so are we declared by critical moments.