1. Just as, in things that are generated naturally, one gradually arrives from the imperfect at the perfect, so it happens with human beings concerning the knowledge of truth; for at the beginning they attained some little part of the truth, but afterwards, as though step by step, they arrived at a fuller measure of truth. From this it happened that many at first, because of imperfect knowledge, erred concerning the truth. Among these there were some who, taking away divine providence, attributed all things to fortune and chance; and indeed the opinion of the earlier thinkers prevailed so far in this direction that they held the world to have been made by chance, and likewise those things that come about naturally, from the positions of the ancient natural philosophers who posited only a material cause; and some later thinkers also, such as Democritus and Empedocles, attributed very many things to chance. But the diligence of later philosophers, looking into the truth more keenly, showed by evident signs and reasons that natural things are conducted by providence: for so certain a course would not be found in the motion of heaven and the stars and in the other effects of nature unless all these things were ordered and governed by some surpassing intellect.

2. Therefore, once the opinion of most had been established on this point, that natural things are conducted not by chance but by providence, because of the order that manifestly appears in them, there arose among many a doubt concerning human acts: whether human affairs proceeded by chance or were governed by some providence or higher ordering. And this doubt was especially fostered by the fact that no certain order appears in human events: for good things do not always happen to the good, or evil things to the evil; nor, conversely, do evil things always happen to the good, or good things to the evil; rather, both good and evil things happen indifferently to the good and the evil. This, therefore, is what especially moved the hearts of men to think that human affairs are not ruled by divine providence; but some say that they proceed by chance, except insofar as they are ruled by human providence and counsel, while others attribute their outcomes to heavenly fate.

3. Now this opinion is found to be especially harmful to the human race; for if divine providence is removed, no reverence or fear of God will remain among men in truth, and anyone can sufficiently consider how great a neglect of virtues and how great a proneness to vices follows from this: for there is nothing that so greatly calls men back from evils and leads them toward good things as the fear and love of God. Hence, for the instruction of others, the first and chief concern of those who have attained wisdom by the divine Spirit was to remove this opinion from the hearts of men; and therefore, after the Law and the Prophets, in the number of the Hagiographa, that is, of the books wisely written by the Spirit of God for the instruction of men, the Book of Job is placed first, and its whole intention is concerned with this: that by reasonable arguments it may be shown that human affairs are ruled by divine providence.

4. In this book, however, the proposed point is shown by proceeding from the supposition that natural things are governed by divine providence. But what seems chiefly to assail the providence of God concerning human affairs is the affliction of the just: for that good things sometimes happen to the wicked, although at first sight it seems irrational and contrary to providence, can nevertheless in some way have a certain explanation from divine compassion; but that the just are afflicted without cause seems entirely to undermine the foundation of providence. Therefore, for the question intended, there is proposed, as a kind of theme, the manifold and grave affliction of a certain man perfect in every virtue, who is called Job.

5. Now there have been some to whom it seemed that this Job did not really exist, but that he was a kind of parable devised so that it might serve as a theme for a disputation about providence, just as men frequently devise certain deeds in order to dispute about them. And although it does not make much difference for the intention of the book whether it was so or otherwise, nevertheless it does matter as regards the truth itself. For the aforesaid opinion seems to be opposed to the authority of Sacred Scripture: for it is said in Ezekiel 14:14 in the person of the Lord: If these three men were in its midst, Noah, Daniel, and Job, they by their own justice would deliver their souls; but it is manifest that Noah and Daniel were men who really existed, and therefore no doubt ought to arise concerning the third numbered with them, namely Job. It is also said in James 5:11: Behold, we call blessed those who endured; you have heard of the patient suffering of Job and have seen the end of the Lord. Thus, therefore, it must be believed that Job was a man who really existed.

6. But at what time he lived, or from what parents he drew his origin, and also who was the author of this book—namely, whether Job himself wrote this book about himself, speaking as though about another, or whether another related these things concerning him—it is not the present intention to discuss. For we intend, concisely and according to our ability, having confidence in divine assistance, to expound this book, which is entitled the book of blessed Job, according to the literal sense; for blessed Pope Gregory has opened its mysteries to us so subtly and eloquently that nothing further seems to need to be added to them.