A Dialogue of Comfort against Tribulation
Ancient moral philosophers recommended various remedies for tribulation, but they lacked the most effective source of comfort, faith, which is a gift from God (I-II).
Anthony says there are three types of tribulation: The third source of comfort is that merit can be gained through perseverance here on Earth but not in purgatory (XI).
The Necessity of Tribulation (Chapters XIII-XX) The fourth source of comfort is that the cross is necessary to enter heaven and continual prosperity is a grave danger (XIII).
Book II (about a month later, after breakfast) Vincent returns to visit Anthony and tells him that he has shared his council with his friends and that he wishes to hear more.
To show that two contrary states can co-exist, he gives an example of a strange intermittent fever he had where he felt both cold and hot (IV).
And Anthony gives many scriptural examples of how fasting was instituted by God, not by men and for more reasons than to increase physical temperance (VI).
Anthony discusses the second type of tribulation, those willingly suffered, and he subdivides them into two parts: the first being temptation and the second persecution (VIII).
Anthony uses verse five from the Psalm ‘Thou shalt not be afeard of the fear of the night’ as a basis for his interpretation (XII).
Anthony describes a scrupulous conscience as the “daughter of pusillanimity” and advises those with scruples to seek another's counsel (XIV).
Anthony responds by telling him that people can be tempted to commit suicide out of pride or anger and therefore do not suffer tribulation and are not in need of comfort but rather good counsel (XV).
He interprets "the arrow flying by day" (Psalm 91 [90]:5b) to consist of temptations that find their source in prosperity (XVI).
He interprets Psalm 91 [90]:6 “the busyness walking about in the darknesses” to be the frantic pursuit of riches or worldly possessions.
Book III (later on the same day, after dinner) Vincent tells Anthony about a letter he saw from Constantinople concerning the approaching Turkish army.
Anthony says that since the various warring factions for the Hungarian throne will not offer much resistance against the Turkish invasion, they should prepare for the worst (Prologue).
Vincent objects saying it is dangerous to think about how one would respond under torture, one would either promise too much beforehand and fail to persevere, or want to avoid pain and give up your faith.
Vincent first lists the loss of worldly possessions, offices, positions of authority and finally the lands that belong to the man in question and his heirs.
The harm that comes to the body consists of loss of liberty, hard labor, imprisonment, and a painful and shameful death (III).
The outward ‘goods of fortune’ and one's reputation should be used to benefit one's earthly life and increase merit, “with God’s help”, in the afterlife (VII).
Outward goods, when desired only for worldly advantage, have little value for the body and can cause great harm for the soul (XII).
Yet, if they truly remembered the poverty of Christ, how he became poor and needy for their sake, they would be ashamed to forsake him by keeping their wealth.
[3] Bodily Pain, Captivity, and Imprisonment (Chapters XVII-XXII) Vincent tells Anthony of his fear of denying the faith under torture.
Anthony lists the physical punishments common in the persecution by the Turks: captivity, imprisonment, and painful death.
Anthony defines captivity as the violent restraint of a man under the power of another to the extent that he must do what the other commands, and is not at liberty to go where he wishes.
Vincent accepts part of Anthony's argument, but objects that he does not see God putting any man in stocks or fetters, or locking him in a chamber.
If we fear imprisonment at the hands of the Turks so much that we are prepared to renounce our faith, then we will find ourselves thrown into the prison of Hell, from which no man ever escapes (XX).
Anyone who considers this will not be afraid to endure the most terrible sufferings the Turks can inflict, rather than be cast into the pains of Hell (XXV).
In a literal interpretation, the Great Turk signifies the terrible vulnerability of a theologically and politically divided Europe to the Turkish invasions.
And since the Emperor took an oath (Book III) when he becomes Sultan to spread the faith of Islam by conquest, the threat of persecution or martyrdom for Christians was real.
The separation of England from the Roman Catholic Church during the English Reformation made Catholicism illegal and began centuries of persecution.
In the Dialogue, Thomas More continually emphasizes the importance of a strong faith and prayer to overcome the Devil and his works.
