THREE BOOKS ON THE DUTIES OF THE CLERGY -- BY ST. AMBROSE BISHOP OF MILAN,
BOOK I
THREE BOOKS ON THE DUTIES OF THE CLERGY.
BY
ST. AMBROSE, BISHOP OF MILAN.
BOOK I.
CHAPTER I.
A Bishop's special office is to teach; St. Ambrose himself, however, has to
learn in order that he may teach; or rather has to teach what he has not learnt;
at any rate learning and teaching with himself must go on together.
1. I THINK I shall not seem to be taking too much on myself, if, in the
midst of my children, I yield to my desire to teach, seeing that the master of
humility himself has said: "Come, ye children, hearken unto me: I will teach you
the fear of the Lord."(1) Wherein one may observe both the humility and the
grace of his reverence for God. For in saying "the fear of the Lord," which seems
to be common to all, he has described the chief mark of reverence for God. As,
however, fear itself is the beginning of wisdom and the source of
blessedness--for they that fear the Lord are blessed(2)--he has plainly marked himself out
as the teacher for instruction in wisdom, and the guide to the attainment of
blessedness.
2. We therefore, being anxious to imitate his reverence for God, and not
without justification in dispensing grace, deliver to you as to children those
things which the Spirit of Wisdom has imparted to him, and which have been made
clear to us through him, and learnt by sight and by example. For we can no
longer now escape from the duty of teaching which the needs of the priesthood have
laid upon us, though we tried to avoid it:(3) "For God gave some, apostles; and
some, prophets; and some, evangelists; and some, pastors and teachers."(4)
3. I do not therefore claim for myself the glory of the apostles (for who
can do this save those whom the Son of God Himself has chosen?); nor the grace
of the prophets, nor the virtue of the evangelists, nor the cautious care of
the pastors. I only desire to attain to that care and diligence in the sacred
writings, which the Apostle has placed last amongst the duties of the saints;(1)
and this very: thing I desire, so that, in the endeavour to teach, I may be able
to learn. For one is the true Master, Who alone has not learnt, what He taught
all; but men learn before they teach, and receive from Him what they may hand
on to others.
4. But not even this was the case with me. For I was carried off from the
judgment seat, and the garb [infulis] of office, to enter on the priesthood,(2)
and began to teach you, what I myself had not yet learnt. So it happened that
I began to teach before I began to learn. Therefore I must learn and teach at
the same time, since I had no leisure to learn before.(3)
CHAFFER II.
Manifold dangers are incurred by speaking; the remedy for which Scripture
shows to consist in silence.
5. Now what ought we to learn before everything else, but to be silent,
that we may be able to speak? lest my voice should condemn me, before that of
another acquit me; for it is written: "By thy words thou shalt be condemned."(1)
What need is there, then, that thou shouldest hasten to undergo the danger of
condemnation by speaking, when thou cans, be more safe by keeping silent? How
many have I seen to fall into sin by speaking, but scarcely one by keeping silent;
and so it is more difficult to know how to keep silent than how to speak. I
know that most persons speak because they do not know how to keep silent. It is
seldom that any one is silent even when speaking profits him nothing. He is
wise, then, who knows how to keep silent. Lastly, the Wisdom of God said: "The Lord
hath given to me the tongue of learning, that I should know when it is good to
speak."(2) Justly, then, is he wise who has received of the Lord to know when
he ought to speak. Wherefore the Scripture says well: "A wise man will keep
silence until there is opportunity."(3)
6. Therefore the saints of the Lord loved to keep silence, because they
knew that a man's voice is often the utterance of sin, and a man's speech is the
beginning of human error. Lastly, the Saint of the Lord said: "I said, I will
take heed to my ways, that I offend not in my tongue."(4) For he knew and had
read that it was a mark of the divine protection for a man to be hid from the
scourge of his own tongue,(5) and the witness of his own conscience. We are
chastised by the silent reproaches of our thoughts, and by the judgment of
conscience. We are chastised also by the lash of our own voice, when we say things
whereby our soul is mortally injured, and our mind is sorely wounded. But who is
there that has his heart clean from the impurities of sin, and does not offend in
his tongue? And so, as he saw there was no one who could keep his mouth free
from evil speaking, he laid upon himself the law of innocency by a rule of
silence, with a view to avoiding by silence that fault which he could with difficulty
escape in speaking.
7. Let us hearken, then, to the master of precaution: "I said, I will take
heed to my ways;" that is, "I said to myself: in the silent biddings of my
thoughts, I have enjoined upon myself, that I should take heed to my ways." Some
ways there are which we ought to follow; others as to which we ought to take
heed. We must follow the ways of the Lord, and take heed to our own ways, lest
they lead us into sin. One can take heed if one is not hasty in speaking. The law
says: "Hear, O Israel, the Lord thy God"(1) It said not: "Speak," but
"Hear."Eve fell because she said to the man what she had not heard from the Lord her
God. The first word from God says to thee: Hear! If thou hearest, take heed to thy
ways; and if thou hast fallen, quickly amend thy way. For: "Wherein does a
young man amend his way; except in taking heed to the word of the Lord?"(2) Be
silent therefore first of all, and hearken, that thou fail not in thy tongue.
8. It is a great evil that a man should be condemned by his own mouth.
Truly, if each one shall give account for an idle word,(3) how much more for words
of impurity and shame? For words uttered hastily are far worse than idle
words. If, therefore, an account is demanded for an idle word, how much more will
punishment be exacted for impious language?
CHAPTER III.
Silence should not remain unbroken, nor should it arise from idleness. How
heart and mouth must be guarded against inordinate affections.
9. WHAT then? Ought we to be dumb? Certainly not. For: "there is a time to
keep silence and a time to speak."(4) If, then, we are to give account for an
idle word, let us take care that we do not have to give it also for an idle
silence. For there is also an active silence, such as Susanna's was, who did more
by keeping silence than if she had spoken. For in keeping silence before men
she spoke to God, and found no greater proof of her chastity than silence. Her
conscience spoke where no word was heard, and she sought no judgment for herself
at the hands of men, for she had the witness of the Lord. She therefore desired
to be acquitted by Him, Who she knew could not be deceived in any way.(5) Yea,
the Lord Himself in the Gospel worked out in silence the salvation of men.(6)
David rightly therefore enjoined on himself not constant silence, but
watchfulness.
10. Let us then guard our hearts, let us guard our mouths. Both have been
written about. In this place we are bidden to take heed to our mouth; in
another place thou art told: "Keep thy heart with all diligence."(7) If David took
heed, wilt thou not take heed? If Isaiah had unclean lips--who said: "Woe is me,
for I am undone, for I am a man, and have unclean lips"(1)--if a prophet of the
Lord had unclean lips, how shall we have them clean?
11. But for whom was it written, unless it was for each one of us: "Hedge
thy possession about with thorns, and bind up thy silver and gold, and make a
door and a bar for thy mouth, and a yoke and a balance for thy words"?(2) Thy
possession is thy mind, thy gold thy heart, thy silver thy speech: "The words of
the Lord are pure words, as silver tried in the fire."(3) A good mind is also a
good possession. And, further, a pure inner life is a valuable possession.
Hedge in, then, this possession of thine, enclose it with thought, guard it with
thorns, that is, with pious care, lest the fierce passions of the flesh should
rush upon it and lead it captive, lest strong emotions should assault it, and,
overstepping their bounds, carry off its vintage. Guard thy inner self. Do not
neglect or contemn it as though it were worthless, for it is a valuable
possession; truly valuable indeed, for its fruit is not perishable and only for a time,
but is lasting and of use for eternal salvation. Cultivate, therefore, thy
possession, and let it be thy tilling ground.
12. Bind up thy words that they run not riot, and grow wanton, and gather
up sins for themselves in too much talking. Let them be rather confined, and
held back within their own banks. An overflowing river quickly gathers mud. Bind
up also thy meaning; let it not be left slack and unchecked, lest it be said of
thee: "There is no healing balsam, nor oil, nor bandage to apply."(4) Sobriety
of mind has its reins, whereby it is directed and guided.
13. Let there be a door to thy mouth, that it may be shut when need
arises, and let it be carefully barred, that none may rouse thy voice to anger, and
thou pay back abuse with abuse. Thou hast heard it read to-day: "Be ye angry and
sin not."(5) Therefore although we are angry (this arising from the motions of
our nature, not of our will), let us not utter with our mouth one evil word,
lest we fall into sin; but let there be a yoke and a balance to thy words, that
is, humility and moderation, that thy tongue may be subject to thy mind. Let it
be held in check with a tight rein; let it have its own means of restraint,
whereby it can be recalled to moderation; let it utter swords tried by the scales
of justice, that thee may be seriousness in our meaning, weight in our speech,
and due measure in our words.
CHAPTER IV.
The same care must be taken that our speech proceed not from evil passions,
but from good motives; for here it is that the devil is especially on the watch
to catch us.
14. IF any one takes heed to this, he will be mild, gentle, modest. For in
guarding his mouth, and restraining his tongue, and in not speaking before
examining, pondering, and weighing his words--as to whether this should be said,
that should be answered, or whether it be a suitable time for this remark--he
certainly is practising modesty, gentleness, patience. So he will not burst out
into speech through displeasure or anger, nor give sign of any passion in his
words, nor proclaim that the flames of lust are bunting in his language, or that
the incentives of wrath are present in what he says. Let him act thus for fear
that his words, which ought to grace his inner life, should at the last plainly
show and prove that there is some vice in his morals.
15. For then especially does the enemy lay his plans, when he sees
passions engendered in us; then he supplies tinder; then he lays snares. Wherefore the
prophet says not without cause, as we heard read to-day: "Surely He hath
delivered me from the snare of the hunter and from the hard word."(1) Symmachus(2)
said this means "the word of provocation;" others "the word that brings
disquiet." The snare of the enemy is our speech--but that itself is also just as much
an enemy to us. Too often we say something that our foe takes hold of, and
whereby he wounds us as though by our own sword. How far better it is to perish by
the sword of others than by our own!
16. Accordingly the enemy tests our arms and clashes together his weapons.
If he sees that I am disturbed, he implants the points of his darts, so as to
raise a crop of quarrels. If I utter an unseemly word, he sets his snare. Then
he puts before me the opportunity for revenge as a bait, so that in desiring to
be revenged, I may put myself in the snare, and draw the death-knot tight for
myself. If any one feels this enemy is near, he ought to give greater heed to
his mouth, lest he make room for the enemy; but not many see him.
CHAFFER V.
We must guard also against a visible enemy when he incites us by silence; by
the help of which alone we can escape from those greater than ourselves, and
maintain that humility which we must display towards all.
17. BUT we must also guard against him who can be seen, and who provokes
us, and spurs us on, and exasperates us, and supplies what will excite us to
licentiousness or lust. If, then, any one reviles us, irritates, stirs us up to
violence, tries to make us quarrel; let us keep silence, let us not be ashamed to
become dumb. For he who irritates us and does us an injury is committing sin,
and wishes us to become like himself.
18. Certainly if thou art silent, and hidest thy feelings, he is wont to
say: "Why are you silent? Speak if you dare; but you dare not, you are dumb, I
have made you speechless." If thou art silent, he is the more excited. He thinks
himself beaten, laughed at, little thought of, and ridiculed. If thou
answerest, he thinks he has become the victor, because he has found one like himself.
For if thou art silent, men will say: "That man has been abusive, but this one
held him in contempt." If thou return the abuse, they will say: "Both have been
abusive." Both will be condemned, neither will be acquitted. Therefore it is
his object to irritate, so that I may speak and act as he does. But it is the
duty of a just man to hide his feelings and say nothing, to preserve the fruit of
a good conscience, to trust himself rather to the judgment of good men than to
the insolence of a calumniator, and to be satisfied with the stability of his
own character. For that is: "To keep silence even from good words;"(1) since one
who has a good conscience ought not to be troubled by false words, nor ought
he to make more of another's abuse than of the witness of his own heart.
19. So, then, let a man guard also his humility. If, however, he is
unwilling to appear too humble, he thinks as follows, and says within himself: "Am I
to allow this man to despise me, and say such things to my face against me, as
though I could not open my mouth before him? Why should I not also say
something whereby I can grieve him? Am I to let him do me wrong, as though I were not a
man, and as though I could not avenge myself? Is he to bring charges against
me as though I could not bring together worse ones against him?"
20. Whoever speaks like this is not gentle and humble, nor is he without
temptation. The tempter stirs him up, and himself puts such thoughts in his
heart. Often and often, too, the evil spirit employs another person, and gets him
to say such things to him; but do thou set thy foot firm on the rock. Although a
slave should abuse, let the just man be silent, and if a weak man utter
insults, let him be silent, and if a poor man should make accusations, let him not
answer. These are the weapons of the just man, so that he may conquer by giving
way, as those skilled in throwing the javelin are wont to conquer by giving way,
and in flight to wound their pursuers with severer blows.
CHAFFER VI.
In this matter we must imitate David's silence and humility, so as not even to
seem deserving of harm.
21. WHAT need is there to be troubled when we hear abuse? Why do we not
imitate him who says: "I was dumb and humbled myself, and kept silence even from
good words"?(1) Or did David only say this, and not act up to it? No, he also
acted up to it. For when Shimei the son of Gera reviled him, David was silent;
and although he was surrounded with armed men he did not return the abuse, nor
sought revenge: nay, even when the son of Zeruiah spoke to him, because he
wished to take vengeance on him, David did not permit it.(2) He went on as though
dumb, and humbled; he went on in silence; nor was he disturbed, although called a
bloody man, for he was conscious of his own gentleness. He therefore was not
disturbed by insults, for he had full knowledge of his own good works.
22. He, then, who is quickly roused by wrong makes himself seem deserving
of insult, even whilst he wishes to be shown not to deserve it. He who despises
wrongs is better off than he who grieves over them. For he who despises them
looks down on them, as though he feels them not; but he who grieves over them is
tormented, just as though he actually felt them.
CHAPTER VII.
How admirably Ps. xxxix. [xxxviii.] takes the place of an introduction.
Incited thereto by this psalm the saint determines to write on duties. He does this
with more reason even than Cicero, who wrote on this subject to his son. How,
further, this is so.
23. NOT without thought did I make use of the beginning of this psalm, in
writing to you, my children. For this psalm which the Prophet David gave to
Jeduthun to sing,(1) I urge you to regard, being delighted myself with its depth
of meaning and the excellency of its maxims. For we have learnt in those words
we have just shortly touched upon, that both patience in keeping silence and the
duty of awaiting a fit time for speaking are taught in this psalm, as well as
contempt of riches in the following verses, which things are the chief
groundwork of virtues. Whilst, therefore, meditating on this psalm, it has come to my
mind to write "on the Duties."
24. Although some philosophers have written on this
subject,--Panaetius,(2) for instance, and his son amongst the Greek, Cicero amongst the Latin,
writers--I did not think it foreign to my office to write also myself. And as Cicero
wrote for the instruction of his son,(3) so I, too, write to teach you, my
children. For I love yon, whom I have begotten in the Gospel, no less than if you
were my own true sons. For nature does not make us love more ardently than
grace. We certainly ought to love those who we think will be with us for evermore.
than those who will be with us in this world only. These often are born unworthy
of their race, so as to bring disgrace on their father; but you we chose
beforehand, to love. They are loved naturally, of necessity, which is not a
sufficiently suitable and constant teacher to implant a lasting love. But ye are loved
on the ground of our deliberate choice, whereby a great feeling of affection is
combined with the strength of our love: thus one tests what one loves and
loves what one has chosen.
CHAPTER VIII.
The word "Duty" has been often used both by philosophers and in the holy
Scriptures; from whence it is derived.
25. SINCE, therefore, the person concerned is one fit to write on the
Duties, let us see whether the subject itself stands on the same ground, and
whether this word is suitable only to the schools of the philosophers, or is also to
be found in the sacred Scriptures. Beautifully has the Holy Spirit, as it
happens, brought before us a passage in reading the Gospel to-day, as though He
would urge us to write; whereby we are confirmed in our view, that the word
officium, "duty," may also be used with us. For when Zacharias the priest was struck
dumb in the temple, and could not speak, it is said: "And it came to pass that
as soon as the days of his duty [officii] were accomplished, he departed to his
own house."(1) We read, therefore, that the word officium, "duty," can be used
by us.
26.(2) And this is not inconsistent with reason, since we consider that
the word officium (duty) is derived from efficere (to effect), and is formed with
the change of one letter for the sake of euphony; or at any rate that you
should do those things which injure [officiant] no one, but benefit all.
CHAPTER IX.
A duty is to be chosen from what is virtuous, and from what is useful, and
also from the comparison of the two, one with the other; but nothing is recognized
by Christians as virtuous or useful which is not helpful to the future life.
This treatise on duty, therefore, will not be superfluous.
27. THE philosophers considered that duties(3) were derived from what is
virtuous and what is useful, and that from these two one should choose the
better. Then, they say, it may happen that two virtuous or two useful things will
clash together, and the question is, which is the more virtuous, and which the
more useful? First, therefore, "duty" is divided into three sections: what is
virtuous, what is useful, and what is the better of two. Then, again, these three
are divided into five classes; that is, two that are virtuous, two that are
useful, and, lastly, the right judgment as to the choice between them. The first
they say has to do with the moral dignity and integrity of life; the second with
the conveniences of life, with wealth, resources, opportunities; whilst a
right judgment must underlie the choice of any Of them. This is what the
philosophers say.(1)
28. But we measure nothing at all but that which is fitting and virtuous,
and that by the rule of things future rather than of things present; and we
state nothing to be useful but what will help us to the blessing of eternal life;
certainly not that which will help us enjoy merely the present time. Nor do we
recognize any advantages in opportunities and in the wealth of earthly goods,
but consider them as disadvantages if not put aside, and to be looked on as a
burden, when we have them, rather than as a loss when expended.
29. This work of ours, therefore, is not superfluous, seeing that we and
they regard duty in quite different ways. They reckon the advantages of this
life among the good things, we reckon them among the evil things; for he who
receives good things here, as the rich man in the parable, is tormented there; and
Lazarus, who endured evil things here, there found comfort.(2) Lastly, those who
do not read their writings may read ours if they will--if, that is, they do
not require great adornment of language or a skilfully-treated subject, but are
satesfied with the simple charm of the subject itself.
CHAPTER X.
What is seemly is often found in the sacred writings long before it appears in
the books of the philosophers. Pythagoras borrowed the law of his silence from
David. David's rule, however, is the best, for our first duty is to have due
measure in speaking.
30. WE are instructed and taught that "what is seemly"(3) is put in our
Scriptures in the first place. (In Greek it is called <greek>prepon</greek>) For
we read: "A Hymn be-seems Thee, O God, in Sion," In Greek this is:
<greek>Soi</greek> <greek>preprepeiumnos</greek> <greek>o</greek> <greek>Qeos</greek>
<greek>en</greek> <greek>Siwn</greek>.(4) And the Apostle says: "Speak the things
which become sound doctrine."(5) And elsewhere: "For it beseemed Him through
Whom are all things and for Whom are all things, in bringing many sons unto glory,
to make the Captain of their salvation perfect through sufferings."(6)
31. Was Panaetius or Aristotle, who also wrote on duty," earlier than
David? Why, Pythagoras himself, who lived before the time of Socrates, followed the
prophet David's steps and gave his disciples a law of silence. He went so far
as to restrain his disciples from the use of speech for five years. David, on
the other hand, gave his law, not with a view to impair the gift of nature, but
to teach us to take heed to the words we utter. Pythagoras again made his rule,
that he might teach men to speak by not speaking. But David made his, so that
by speaking we might learn the more how to speak. How can there be instruction
without exercise, or advance without practice?
32. A man wishing to undergo a warlike training daily exercises himself
with his weapons. As though ready for action he rehearses his part in the fight
and stands forth just as if the enemy were in position before him. Or, with a
view to acquiring skill and strength in throwing the javelin, he either puts his
own arms to the proof, or avoids the blows of his foes, and escapes them by his
watchful attention. The man that desires to navigate a ship on the sea, or to
row, tries first on a river. They who wish to acquire an agreeable style of
singing and a beautiful voice begin by bringing out their voice gradually by
singing. And they who seek to win the crown of victory by strength of body and in a
regular wrestling match, harden their limbs by daily practice in the wrestling
school, foster their endurance, and accustom themselves to hard work.
33. Nature herself teaches us this in the case of infants, For they first
exercise themselves in the sounds of speech and so learn to speak. Thus these
sounds of speech are a kind of practice, and a school for the voice. Let those
then who want to learn to take heed in speaking not refuse what is according to
nature, but let them use all watchful care; just as those who are on a
watch-tower keep on the alert by watching, and not by going to sleep. For everything is
made more perfect and strong by exercises proper and suitable to itself.
34. David, therefore, was not always silent, but only for a time; not
perpetually nor to all did he refuse to speak; but he used not to answer the enemy
that provoked him, the sinner that exasperated him. As he says elsewhere: "As
though he were deaf he heard not them that speak vanity and imagine deceit: and
as though he were dumb he opened not his mouth to them."(1) Again, in another
place, it is said: "Answer not a fool according to his folly, lest thou also be
like to him." (1)
35. The first duty then is to have due measure in our speech. In this way
a sacrifice of praise is offered up to God; thus a godly fear is shown when the
sacred Scriptures are read; thus parents are honoured. I know well that many
speak because they know not how to keep silence. But it is not often any one is
silent when speaking does not profit him. A wise man, intending to speak, first
carefully considers what he is to say, and to whom he is to say it; also where
and at what time. There is therefore such a thing as due measure in keeping
silence and also in speaking; there is also such a thing as a due measure in what
we do. It is a glorious thing to maintain the right standard of duty.
CHAPTER XI.
It is proved by the witness of Scripture that all duty is either "ordinary" or
"perfect." To which is added a word in praise of mercy, and an exhortation to
practise it.
36. EVERY duty is either "ordinary" or "perfect," (2) a fact which we can
also confirm by the authority of the Scriptures. For we read in the Gospel that
the Lord said: "If thou wilt enter into life, keep the commandments. He saith:
Which? Jesus said to him: Thou shalt do no murder, Thou shalt not commit
adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father
and thy mother, Thou shalt love thy neighbour as thyself." (8) These are
ordinary duties, to which something is wanting.
37. Upon this the young man says to Him: "All these things have I kept
from my youth up, what lack I yet? Jesus said unto him: If thou wilt be perfect,
go and sell all thy goods and give to the poor, and thou shalt have treasure in
heaven; and come and follow Me." (4) And earlier the same is written, where the
Lord says that we must love our enemies, and pray for those that falsely
accuse and persecute us, and bless those that curse us. (5) This we are bound to do,
if we would be perfect as our Father Who is in heaven; Who bids the sun to
shed his rays over the evil and the good, and makes the lands of the whole
universe fertile with rain and dew without any distinction. (6) This, then, is a
perfect duty (the Greeks call it <greek>katorqwma</greek>), whereby all things are
put right which could have any failings in them.
38. Mercy, also, is a good thing, for it makes men perfect, in that it
imitates the perfect Father. Nothing graces the Christian soul so much as mercy;
mercy as shown chiefly towards the poor, that thou mayest treat them as sharers
in common with thee in the produce of nature, which brings forth the fruits of
the earth for use to all. Thus thou mayest freely give to a poor man what thou
hast, and in this way help him who is thy brother and companion. Thou bestowest
silver; he receives life. Thou givest money; he considers it his fortune. Thy
coin makes up all his property.
39. Further, he bestows more on thee than thou on him, since he is thy
debtor in regard to thy salvation. If thou clothe the naked, thou clothest thyself
with righteousness; if thou bring the stranger under thy roof, if thou support
the needy, he procures for thee the friendship of the saints and eternal
habitations. That is no small recompense. Thou sowest earthly things and receivest
heavenly. Dost thou wonder at the judgment of God in the case of holy Job?
Wonder rather at his virtue, in that he could say: "I was an eye to the blind, and a
foot to the lame. I was a father to the poor. Their shoulders were made warm
with the skins of my lambs. The stranger dwelt not at my gates, but my door was
open to every one that came." (1) Clearly blessed is he from whose house a poor
man has never gone with empty hand. Nor again is any one more blessed than he
who is sensible of the needs of the poor, and the hardships of the weak and
helpless. In the day of judgment he will receive salvation from the Lord, Whom he
will have as his debtor for the mercy he has shown.
CHAPTER XII.
To prevent any one from being checked in the exercise of mercy, he shows that
God cares for human actions; and proves on the evidence of Job that all wicked
men are unhappy in the very abundance of their wealth.
40. BUT many are kept back from the duty of showing active mercy, because
they suppose that God does not care about the actions of men, or that He does
not know what we do in secret, and what our conscience has in view. Some again
think that His judgment in no wise seems to be just; for they see that sinners
have abundance of riches, that they enjoy honours, health, and children; while,
on the other hand, the just live in poverty and unhonoured, they are without
children, sickly in body, and often in grief.
41. That is no small point. For those three royal friends of Job declared
him to be a sinner, because they saw that he, after being rich, became poor;
that after having many children, he had lost them all, and that he was now
covered with sores and was full of weals, and was a mass of wounds from head to foot.
But holy Job made this declaration to them: "If I suffer thus because of my
sins, why do the wicked live? They grow old also in riches, their seed is
according to their pleasure, their children are before their eyes, their houses are
prosperous; but they have no fear; there is no scourge from the Lord on them." (1)
42. A faint-hearted man, seeing this, is disturbed in mind, and turns his
attention away from it. Holy Job, when about to speak in the words of such a
one, began thus, saying: "Bear with me, I also will speak; then laugh at me. For
if I am found fault with, I am found fault with as a man. Bear, therefore, the
burden of my words." (2) For I am going to say (he means) what I do not
approve; but I shall utter wrong words to refute you. Or, to translate it in another
way: "How now? Am I found fault with by a man?" That is: a man cannot find fault
with me because I have sinned, although I deserve to be found fault with; for
ye do not find fault with me on the ground of an open sin, but estimate what I
deserve for my offences by the extent of my misfortunes. Thus the faint-hearted
man, seeing that the wicked succeed and prosper, whilst he himself is crushed
by misfortune, says to the Lord: "Depart from me, I desire not the knowledge of
Thy ways. (3) What good is it that we serve Him, or what use to hasten to Him?
In the hands of the wicked are all good things, but He sees not their works."
43. Plato has been greatly praised, because in his book "on the State,"
(4) he has made the person who undertook the part of objector against justice to
ask pardon for his words, of which he himself did not approve; and to say that
that character was only assumed for the sake of finding out the truth and to
investigate the question at issue. And Cicero so far approved of this, that he
also, in his book which he wrote "on the Commonwealth," thought something must be
said against that idea.
44. How many years before these did Job live! He was the first to discover
this, and to consider what excuses had to be made for this, not for the sake
of decking out his eloquence, but for the sake of finding out the truth. At once
he made the matter plain, stating that the lamp of the wicked is put out, that
their destruction will come; (1) that God, the teacher of wisdom and
instruction, is not deceived, but is a judge of the truth. Therefore the blessedness of
individuals must not be estimated at the value of their known wealth, but
according to the voice of their conscience within them. For this, as a true and
uncorrupted judge of punishments and rewards, decides between the deserts of the
innocent and the guilty. The innocent man dies in the strength of his own
simplicity, in the full possession of his own will; having a soul filled as it were
with marrow. (2) But the sinner, though he has abundance in life, and lives in
the midst of luxury, and is redolent with sweet scents, ends his life in the
bitterness of his soul, and brings his last day to a close, taking with him none of
those good things which he once enjoyed--carrying away nothing with him but
the price of his own wickedness. (3)
45. In thinking of this, deny if thou canst that a recompense is paid by
divine judgment. The former feels happy in his heart, the latter wretched; that
man on his own verdict is guiltless, this one a criminal; that man again is
happy in leaving the world, this man grieves over it. Who can be pronounced
guiltless that is not innocent in the sight of his own conscience? "Tell me," he
says, "where is the Covering of his tabernacle; his token will not be found." (4)
The life of the criminal is as a dream. He has opened his eyes. His repose has
departed, his enjoyment has fled. Nay, that very repose of the wicked, which
even while they live is only seeming, is now in hell, for alive they go down into
hell.
46. Thou seest the enjoyments of the sinner; but question his conscience.
Will he not be more foul than any sepulchre? Thou beholdest his joy, thou
admirest the bodily health of his children, and the amount of his wealth; but look
within at the sores and wounds of his soul, the sadness of his heart. And what
shall I say of his wealth, when thou readest: "For a man's life consisteth not
in the abundance of the things which he possesseth"? (1) When thou knowest, that
though he seems to thee to be rich, to himself is poor, and in his own person
refutes thy judgment? What also shall I say of the number of his children and
of his freedom from pain--when he is full of grief and decides that he will have
no heir, and does not wish that those who copy his ways should succeed him?
For the sinner really leaves no heir. Thus the wicked man is a punishment to
himself, but the upright man is a grace to himself--and to either, whether good or
bad, the reward of his deeds is paid in his own person.
CHAPTER XIII.
The ideas of those philosophers are refuted who deny to God the care of the
whole world, or of any of its parts.
47. BUT let us return to our point, lest we seem to have lost sight of the
break we made in answering the ideas of those who, seeing some wicked men,
rich, joyous, full of honours, and powerful, whilst many upright men are in want
and are weak,--suppose therefore that God either cares nothing about us (which
is what the Epicureans say), or that He is ignorant of men's actions as the
wicked say--or that, if He knows all things, He is an unjust judge in allowing the
good to be in want and the wicked to have abundance. But it did not seem out
of place to make a digression to meet an idea of this kind and to contrast it
with the feelings of those very persons whom they consider happy--for they think
themselves wretched. I suppose they would believe themselves more readily than
us.
48. After this digression I consider it an easy matter to refute the
rest--above all the declaration of those who think that God has no care whatever for
the world. For instance, Aristotle declares that His providence extends only
to the moon. But what workman is there who gives no care to his work? Who would
forsake and abandon what he believes himself to have produced? If it is
derogatory to rule, is it not more so to have created? Though there is no wrong
involved in not creating anything, it is surely the height of cruelty not to care
for what one has created.
49. But if some deny God to be the Creator, and so count themselves
amongst the beasts and irrational creatures, what shall we say of those who condemn
themselves to such indignity? They themselves declare that God pervades all
things, that all depend upon His power, that His might and majesty penetrate all
the elements, --lands, heaven, and seas; yet they think it derogatory to Him to
enter into man's spirit, which is the noblest thing He has given us, and to be
there with the full knowledge of the divine Majesty.
50. But philosophers who are held to be reasonable laugh at the teacher
(1) of these ideas as besotted and licentious. But what shall I say of
Aristotle's idea? He thinks that God is satisfied with His own narrow bounds, and lives
within the prescribed limits of His kingdom. This, however, is also what the
poets' tales tell us. For they relate that the world is divided between three
gods, so that it has fallen to the lot of one to restrain and rule heaven, to
another the sea, and to a third the lower regions. They have also to take care not
to stir up war one with the other by allowing thoughts and cares about the
belongings of others to take hold of them. In the same way, Aristotle also declares
that God has no care for the earth, as He has none for the sea or the lower
regions. How is it that these philosophers shut out of their ranks the poets whose
footsteps they follow? (2)
CHAFFER XIV.
Nothing escapes God's knowledge. This is proved by the witness of the
Scriptures and the analogy of the sun, which, although created, yet by its light or
heat enters into all things.
51. NEXT comes the answer to the question, whether God, not having failed
to show care for His work, now fails to have knowledge of it? Thus it is
written: "He that planted the ear, shall He not hear? He that made the eye, shall He
not regard?" (3)
52. This false idea was not unknown to the holy prophets. David himself
introduces men to speak whom pride has filled and claimed for its own. For what
shows greater pride than when men who are living in sin think it unfit that
other sinners should live, and say: "Lord, how long shall the ungodly, how long
shall the ungodly triumph?" (1) And later on: "And yet they say, the Lord shall
not see: neither shall the God of Jacob regard it.'' (2) Whom the prophet
answers, saying: "Take heed, ye unwise among the people: O ye fools, when will ye
understand? He that planted the ear, shall He not hear? or He that made the eye,
shall He not see? He that rebuketh the nations, shall He not punish? -- He that
teacheth man knowledge? The Lord knoweth the thoughts of man that they are
vain." (3) Does He Who discerns whatsoever is vain not know what is holy, and is He
ignorant of what He Himself has made? Can the workman be ignorant of his own
work? This one is a man, yet he discerns what is hidden in his work; and
God--shall He not know His own work? Is there more depth, then, in the work than in its
author? Has He made something superior to Himself; the value of which, as its
Author, He was ignorant of, and whose condition He knew not, though He was its
Director? So much for these persons.
53. But we are satisfied with the witness of Him Who says: "I search out
the heart and the reins." (4) In the Gospel, also, the Lord Jesus says: "Why
think ye evil in your hearts? For He knew they were thinking evil." (5) The
evangelist also witnesses to this, saying: "For Jesus knew their thoughts." (6)
54. The idea of these people will not trouble us much if we look at their
actions. They will not have Him to be judge over them, Whom nothing deceives;
they will not grant to Him the knowledge of things hidden, for they are afraid
their own hidden things may be brought to light. But the Lord, also, "knowing
their works, has given them over unto darkness. In the night," he says, "he will
be as a thief, and the eye of the adulterer will watch for the darkness,
saying, No eye shall see me; he hath covered up his face." (7) For every one that
avoids the light loves darkness, seeking to be hid, though he cannot be hid from
God, Who knows not only what is transacted, but also what will be thought of,
both in the depths of space and in the minds of men. Thus, again, he who speaks
in the book Ecclesiasticus says: "Who seeth me? The darkness hath covered me,
and the walls have hidden me; whom do I fear?" (8) But although lying on his bed
he may think thus, he is caught where he never thought of it. "It shall be," it
says, "a shame to him because he knew not what the fear of the Lord was." (1)
55. But what can be more foolish than to suppose that anything escapes
God's notice, when the sun which supplies the light enters even hidden spots, and
the strength of its heat reaches to the foundations of a house and its inner
chambers? Who can deny that the depths of the earth, which- the winter's ice has
bound together, are warmed by the mildness of spring? Surely the very heart of
a tree feels the force of heat or cold, to such an extent that its roots are
either nipped with the cold or sprout forth in the warmth of the sun. In short,
wherever the mildness of heaven smiles on the earth, there the earth produces in
abundance fruits of different kinds.
56. If, then, the sun's rays pour their light over all the earth and enter
into its hidden spots; if they cannot be checked by iron bars or the barrier
of heavy doors from getting within, how can it be impossible for the Glory of
God, which is instinct with life, to enter into the thoughts and hearts of men
that He Himself has created? And how shall it not see what He Himself has
created? Did He make His works to be better and more powerful than He Himself is, Who
made them (in this event) so as to escape the notice of their Creator
whensoever they will? Did He implant such perfection and power in our mind that He
Himself could not comprehend it when He wished?
CHAPTER XV.
Those who are dissatisfied with the fact that the good receive evil, and the
evil good, are shown by the example of Lazarus, and on the authority of Paul,
that punishments and rewards are reserved for a future life.
57. WE have fully discussed two questions; and this discussion, as we
think, has not turned out quite unfavourably for us. A third question yet remains;
it is this: Why do sinners have abundance of wealth and riches, and fare
sumptuously, and have no grief or sorrow; whilst the upright are in want, and are
punished by the loss of wives or children? Now, that parable in the Gospel ought
to satisfy persons like these; (2) for the rich man was clothed in purple and
fine linen, and dined sumptuously every day; but the beggar, full of sores, used
to gather the crumbs of his table. After the death of the two, however, the
beggar was in Abraham's bosom in rest; the rich man Was in torment. Is it not
plain from this that rewards and punishments according to deserts await one after
death?
58. And surely this is but right. For in a contest there is much labour
needed--and after the contest victory falls to some, to others disgrace. Is the
palm ever given or the crown granted before the course is finished? Paul writes
well; He says: "I have fought a good fight, I have finished my course, I have
kept the faith; henceforth there is laid up for me a crown of righteousness,
which the Lord, the righteous judge, shall give me at that day; and not to me
only, but unto all them also that love His appearing." (1) "In that day," he says,
He will give it--not here. Here he fought, in labours, in dangers, in
shipwrecks, like a good wrestler; for he knew how that "through much tribulation we must
enter into the kingdom of God." (2) Therefore no one can receive a reward,
unless he has striven lawfully; nor is the victory a glorious one, unless the
contest also has been toilsome.
CHAFFER XVI.
To confirm what has been said above about rewards and punishments, he adds
that it is not strange if there is no reward reserved for some in the future; for
they do not labour here nor struggle. He goes on to say also that for this
reason temporal goods are granted to these persons, so that they may have no excuse
whatever.
59. Is not he unjust who gives the reward before the end of the contest?
Therefore the Lord says in the Gospel: "Blessed are the poor in spirit, for
theirs is the kingdom of heaven." (3) He said not: "Blessed are the rich," but "the
poor." By the divine judgment blessedness begins there whence human misery is
supposed to spring. "Blessed are they that hunger, for they shall be filled;
Blessed are they that mourn, for they shall be comforted; Blessed are the
merciful, for God will have mercy on them; Blessed are the pure in heart, for they
shall see God; Blessed are they that are persecuted for righteousness' sake, for
theirs is the kingdom of heaven; Blessed are ye when men shall revile you, and
persecute you, and shall say all manner of evil against you for righteousness'
sake. Rejoice and be exceeding glad, for plentiful is your reward in heaven."
(4) A reward future and not present,--in heaven, not on earth,--has He promised
shall be given. What further dost thou expect? What further is due? Why dost
thou demand the crown with so much haste, before thou dost conquer? Why dost thou
desire to shake off the dust and to rest? Why dost thou long to sit at the
feast before the course is finished? As yet the people are looking on, the athletes
are in the arena, and thou --dost thou already look for ease?
60. Perhaps thou sayest: Why Are the wicked joyous? why do they live in
luxury? why do they not toil with me? It is because they who have not put down
their names to strive for the crown are not bound to undergo the labours of the
contest. They who have not gone down into the race-course do not anoint
themselves with oil nor get covered with dust. For those whom glory awaits trouble is
at hand. The perfumed spectators are wont to look on, not to join in the
struggle, nor to endure the sun, the hear, the dust, and the showers. Let the athletes
say to them: Come, strive with us. The spectators will but answer: We sit here
now to decide about you, but you, if you conquer, will gain the glory of the
crown and we shall not.
61. They, then, who have devoted themselves to pleasures, luxury, robbery,
gain, or honours are spectators rather than combatants. They have the profit
of labour, but not the fruits of virtue. They love their ease; by cunning and
wickedness they heap up riches; but they will pay the penalty of their iniquity,
though it be late. Their rest will be in hell, thine in heaven; their home in
the grave, thine in paradise. Whence Job said beautifully that they watch in the
tomb, (1) for they cannot have the calm of quiet rest which he enjoys who
shall rise again.
62. Do not, therefore, understand, or speak, or think as a child; nor as a
child claim those things now which belong to a future time. The crown belongs
to the perfect. Wait till that which is perfect is come, when thou mayest
know--not through a glass as in a riddle, but face to face (2)--the very form of
truth made clear. Then will be made known why that person was rich who was wicked
and a robber of other men's goods, why another was powerful, why a third had
many children, and yet a fourth was loaded with honours.
63. Perhaps all this happens that the question may be asked of the robber:
Thou wast rich, wherefore didst thou seize on the goods of others? Need did
not force thee poverty did not drive thee to it. Did I not make thee rich, that
thou mightest have no excuse? So, too, it may be said to a person of power: Why
didst thou not aid the widow the orphans also, when enduring wrong? Wast thou
powerless? Couldst thou not help? I made thee for this purpose, not that thou
mightest do wrong, but that thou mightest check it. Is it not written for thee
"Save him that endureth wrong?" (1) Is it not written for thee: "Deliver the poor
and needy out of the hand of the sinner"? (2) It may be said also to the man
who has abundance of good things: I have blessed thee with children and honours;
I have granted thee health of body; why didst thou not follow my commands? My
servant, what have I done to thee, or how have I grieved thee? Was it not I
that gave thee children, bestowed honours, granted health to thee? Why didst thou
deny me? Why didst thou suppose that thy actions would not come to my
knowledge? Why didst thou accept my gifts, yet despise my commands?
64. We can gather the same from the example of the traitor Judas. He was
chosen among the Twelve Apostles, and had charge of the money bag, to lay it out
upon the poor, (3) that it might not seem as though he had betrayed the Lord
because he was unhonoured or in want. Wherefore the Lord granted him this
office, that He might also be justified in him; he would be guilty of a greater
fault, not as one driven to it by wrong done to him, but as one misusing grace.
CHAPTER XVII.
The duties of youth, and examples suitable to that age, are next put forth.
65. SINCE it has been made sufficiently plain that there will be
punishment for wickedness and reward for virtue, let us proceed to speak of the duties
which have to be borne in mind from our youth up, (4) that they may grow with
our years. (5) A good youth ought to have a fear of God, to be subject to his
parents, to give honour to his elders, to preserve his purity; he ought not to
despise humility, but should love forbearance and modesty. All these are an
ornament to youthful years. For as seriousness is the true grace of an old man, and
ardour of a young man, so also is modesty, as though by some gift of nature,
well set off in a youth.
66. Isaac feared the Lord, as was indeed but natural in the son of
Abraham; being subject also to his father to such an extent that he would not avoid
death in opposition to his father's will. (1) Joseph also, though he dreamed that
sun and moon and stars made obeisance to him, yet was subject to his father's
will with ready obedience. (2) So chaste was he, he would not hear even a word
unless it were pure; humble was he even to doing the work of a slave, modest,
even to taking flight, enduring, even to bearing imprisonment, so forgiving of
wrong as even to repay it with good, Whose modesty was such, that, when seized
by a woman, he preferred to leave his garment in her hands in flight, rather
than to lay aside his modesty. (3) Moses, (4) also, and Jeremiah, (5) chosen by
the Lord to declare the words of God to the people, were for avoiding, through
modesty, that which through grace they could do.
CHAPTER XVIII.
On the different functions of modesty. How it should qualify both speech and
silence, accompany chastity, commend our prayers to God, govern our bodily
motions; on which last point reference is made to two clerics in language by no
means unsuited to its object. Further he proceeds to say that one's gait should be
in accordance with that same virtue, and how careful one must be that nothing
immodest come forth from one's mouth, or be noticed in one's body. All these
points are illustrated with very appropriate examples.
67. LOVELY, then, is the virtue of modesty, and sweet is its grace! It is
seen not only in actions, but even in our words, (6) so that we may not go
beyond due measure in speech, and that our words may not have an unbecoming sound.
The mirror of our mind often enough reflects its image in our words. Sobriety
weighs out the sound even of our voice, for fear that too loud a voice should
offend the ear of any one. Nay, in singing itself the first rule is modesty, and
the same is true in every kind of speech, too, so that a man may gradually
learn to praise God, or to sing songs, or even to speak, in that the principles of
modesty grace his advance.
68. Silence, again, wherein all the other virtues rest, is the chief act
of modesty. Only, if it is supposed to be a sign of a childish or proud spirit,
it is accounted a reproach; if a sign of modesty, it is reckoned for praise.
Susanna was silent in danger,(1) and thought the loss of modesty was worse than
loss of life. She did not consider that her safety should be guarded at the risk
of her chastity. To God alone she spoke, to Whom she could speak out in true
modesty. She avoided looking on the face of men. For there is also modesty in
the glance of the eye, which makes a woman unwilling to look upon men, or to be
seen by them.
69. Let no one suppose that this praise belongs to chastity alone. For
modesty is the companion of purity, in company with which chastity itself is
safer. Shame, again, is good as a companion and guide of chastity, inasmuch as it
does not suffer purity to be defiled in approaching even the outskirts of danger.
This it is that, at the very outset of her recognition, commends the Mother of
the Lord to those who read the Scriptures, and, as a credible witness,
declares her worthy to be chosen to such an office. For when in her chamber, alone,
she is saluted by the angel, she is silent, and is disturbed at his entrance,(2)
and the Virgin's face is troubled at the strange appearance of a man's form.
And so, though she was humble, yet it was not because of this, but on account of
her modesty, that she did not return his salutation, nor give him any answer,
except to ask, when she had learnt that she should conceive the Lord, how this
should be. She certainly did not speak merely for the sake of making a reply.
70. In our very prayers, too, modesty is most pleasing, and gains us much
grace from our God. Was it not this that exalted the publican, and commended
him, when he dared not raise even his eyes to heaven?(3) So he was justified by
the judgment of the Lord rather than the Pharisee, whom overweening pride made
so hideous. "Therefore let us pray in the incorruptibility of a meek and quiet
spirit, which is in the sight of God of great price,"(4) as St. Peter says. A
noble thing, then, is modesty, which, though giving up its rights, seizing on
nothing for itself, laying claim to nothing, and in some ways somewhat retiring
within the sphere of its own powers, yet is rich in the sight of God, in Whose
sight no man is rich. Rich is modesty, for it is the portion of God. Paul also
bids that prayer be offered up with modesty and sobriety.(1) He desires that this
should be first, and, as it were, lead the way of prayers to come, so that the
sinner's prayer may not be boastful, but veiled, as it were, with the blush of
shame, may merit a far greater degree of grace, in giving way to modesty at
the remembrance of its fault.
71. Modesty must further be guarded in our very movements and gestures and
gait.(2) For the condition of the mind is often seen in the attitude of the
body. For this reason the hidden man of our heart (our inner self) is considered
to be either frivolous, boastful, or boisterous, or, on the other hand, steady,
firm, pure, and dependable. Thus the movement of the body is a sort of voice
of the soul.
72. Ye remember, my children, that a friend of ours who seemed to
recommend himself by his assiduity in his duties, yet was not admitted by me into the
number of the clergy, because his gestures were too unseemly. Also that I bade
one, whom I found already among the clergy, never to go in front of me, because
he actually pained me by the seeming arrogance of his gait. That is what I said
when he returned to his duty after an offence committed. This alone I would
not allow, nor did my mind deceive me. For both have left the Church. What their
gait betrayed them to be, such were they proved to be by the faithlessness of
their hearts. The one forsook his faith at the time of the Arian troubles; the
other, through love of money, denied that he belonged to us, so that he might
not have to undergo sentence at the hands of the Church. In their gait was
discernible the semblance of fickleness, the appearance, as it were, of wandering
buffoons.
73. Some there are who in walking perceptibly copy the gestures of
actors,(3) and act as though they were bearers in the processions, and had the motions
of nodding statues, to such an extent that they seem to keep a sort of time,
as often as they change their step.
74. Nor do I think it becoming to walk hurriedly, except when a case of
some danger demands it, or a real necessity. For we often see those who hurry
come up panting, and with features distorted. But if there is no reason for the
need of such hurry, it gives cause for just offence. I am not, however, talking
of those who have to hurry now and then for some particular reason, but of those
to whom, by the yoke of constant habit, it has become a second nature. In the
case of the former I cannot approve of their slow solemn movements, which
remind one of the forms of phantoms. Nor do I care for the others with their
headlong speed, for they put one in mind of the ruin of outcasts.
75. A suitable gait is that wherein there is an appearance of authority
and weight and dignity, and which has a calm collected bearing. But it must be of
such a character that all effort and conceit may be wanting, and that it be
simple and plain. Nothing counterfeit is pleasing. Let nature train our
movements. If indeed there is any fault in our nature, let us mend it with diligence.
And, that artifice may be wanting, let not amendment be wanting.
76. But if we pay so much attention to things like these, how much more
careful ought we to be to let nothing shameful proceed out of our mouth, for that
defiles a man terribly. It is not food that defiles, but unjust disparagement
of others and foul words. These things are openly shameful. In our office
indeed must no word be let fall at all unseemly, nor one that may give offence to
modesty. But not only ought we to say nothing unbecoming to ourselves, but we
ought not even to lend our ears to words of this sort. Thus Joseph fled and left
his garment, that he might hear nothing inconsistent with his modesty.(2) For he
who delights to listen, urges the other on to speak.
77. To have full knowledge of what is foul is in the highest degree
shameful. To see anything of this sort, if by chance it should happen, how dreadful
that is! What, therefore, is displeasing to us in others, can that be pleasing
in ourselves? Is not nature herself our teacher, who has formed to perfection
every part of our body, so as to provide for what is necessary and to beautify
and grace its form? However she has left plain and open to the sight those parts
which are beautiful to look upon; among which, the head, set as it were above
all, and the pleasant lines of the figure, and the appearance of the face are
prominent, whilst their usefulness for work is ready to hand. But those parts in
which there is a compliance with the necessities of nature, she has partly put
away and hidden in the body itself, lest they should present a disgusting
appearance, and partly, too, she has taught and persuaded us to cover them.(3)
78. Is not nature herself then a teacher of modesty? Following her
example, the modesty of men, which I suppose(1) is so called from the mode of knowing
what is seemly,(2) has covered and veiled what it has found hid in the frame of
our body; like that door which Noah was bidden to make in the side of the
ark;(3) wherein we find a figure of the Church, and also of the human body, for
through that door the remnants of food were cast out. Thus the Maker of our nature
so thought of our modesty, and so guarded what was seemly and virtuous in our
body, as to place what is unseemly behind, and to put it out of the sight of
our eyes. Of this the Apostle says well: "Those members of the body which seem to
be more feeble are necessary, and those members of the body which we think to
be less honourable, upon these we bestow more abundant honour, and our uncomely
parts have more abundant comeliness."(4) Truly, by following the guidance of
nature, diligent care has added to the grace of the body. In another place(5) I
have gone more fully into this subject, and said that not only do we hide those
parts which have been given us to hide, but also that we think it unseemly to
mention by name their description, and the use of those members.
79. And if these parts are exposed to view by chance, modesty is violated;
but if on purpose, it is reckoned as utter shamelessness. Wherefore Ham,
Noah's son, brought disgrace upon himself; for he laughed when he saw his father
naked, but they who covered their father received the gift of a blessing.(6) For
which cause, also, it was an ancient custom in Rome, and in many other states as
well, that grown-up sons should not bathe with their parents, or sons-in-law
with their fathers-in-law,(7) in order that the great duty of reverence for
parents should not be weakened. Many, however, cover themselves so far as they can
in the baths, so that, where the whole body is bare, that part of it at least
may be covered.
80. The priests, also, under the old law, as we read in Exodus, wore
breeches, as it was told Moses by the Lord: "And thou shalt make them linen breeches
to cover their shame: from the loins even to the thighs they shall reach, and
Aaron and his sons shall wear them, when they enter into the tabernacle of
witness, and when they come unto the altar of the holy place to offer sacrifice,
that they lay not sin upon themselves and die."(1) Some of us are said still to
observe this, but most explain it spiritually, and suppose it was said with a
view to guarding modesty and preserving chastity.
CHAPTER XlX.
How should seemliness be represented by a speaker? Does beauty add anything to
virtue, and, if so, how much? Lastly, what care should we take that nothing
conceited or effeminate be seen in us?
81. IT has given me pleasure to dwell somewhat at length on the various
functions of modesty; for I speak to you who either can recognize the good that
is in it in your own cases, or at least do not know its loss. Fitted as it is
for all ages, persons, times, and places, yet it most beseems youthful and
childish years.
82. But at every age we must take care that all we do is seemly and
becoming, and that the course of our life forms one harmonious and complete whole.
Wherefore Cicero(2) thinks that a certain order ought to be observed in what is
seemly. He says that this lies in beauty, order, and in appointment fitted for
action. This, as he says, it is difficult to explain in words, yet it can be
quite sufficiently understood.
83. Why Cicero should have introduced beauty, I do not quite understand;
though it is true he also speaks in praise of the powers of the body. We
certainly do not locate virtue in the beauty of the body, though, on the other hand,
we do recognize a certain grace, as when modesty is wont to cover the face with
a blush of shame, and to make it more pleasing. For as a workman is wont to
work better the more suitable his materials are, so modesty is more conspicuous in
the comeliness of the body. Only the comeliness of the body should not be
assumed; it should be natural and artless, unstudied rather than elaborated, not
heightened by costly and glistening garments, but just clad in ordinary clothing,
One must see that nothing is wanting that one's credit or necessity demands,
whilst nothing must be added for the sake of splendour.
84. The voice, too, should not be languid, nor feeble, nor womanish in its
tone,--such a tone of voice as many are in the habit of using, under the idea
of seeming important. It should preserve a certain quality, and rhythm, and a
manly vigour. For all to do what is best suited to their character and sex,
that is to attain to beauty of life. This is the best order for movements, this
the employment fitted for every action. But as I cannot approve of a soft or weak
tone of voice, or an effeminate gesture of the body, so also I cannot approve
of what is boorish and rustic. Let us follow nature. The imitation of her
provides us with a principle of training, and gives us a pattern of virtue.
CHAPTER XX.
If we are to preserve our modesty we must avoid fellowship with profligate
men, also the banquets of strangers, and intercourse with women; our leisure time
at home should be spent in pious and virtuous pursuits.
85. MODESTY has indeed its rocks--not any that she brings with her, but
those, I mean, which she often runs against, as when we associate with profligate
men, who, under the form of pleasantry, administer poison to the good. And the
latter, if they are very constant in their attendance at banquets and games,
and often join in jests, enervate that manly gravity of theirs. Let us then take
heed that, in wishing to relax our minds, we do not destroy all harmony, the
blending as it were of all good works. For habit quickly bends nature in another
direction.
86. For this reason I think that what ye wisely do is befitting to the
duties of clerics, and especially to those of the priesthood--namely, that ye
avoid the banquets of strangers, but so that ye are still hospitable to travellers,
and give no occasion for reproach by reason of your great care in the matter.
Banquets with strangers engross one's attention, and soon produce a love for
feasting. Tales, also, of the world and its pleasures often creep in. One cannot
shut one's ears; and to forbid them is looked on as a sign of haughtiness.
One's glass, too, even against one's will, is filled time after time. It is better
surely to excuse oneself once for all at one's own home, than often at
another's. When one rises sober, at any rate one's presence need not be condemned by
the insolence of another.
87. There is no need for the younger clergy to go to the houses of widows
or virgins, except for the sake of a definite visit, and in that case only with
the eider clergy, that is, with the bishop, or, if the matter be somewhat
important, with the priests. Why should we give room to the world to revile? What
need is there for those frequent visits to give ground for rumours? What if one
of those women should by chance fall? Why shouldst thou undergo the reproach of
another's fall? How many even strong men have been led away by their passions?
How many are there who have not indeed yielded to sin, but have given ground
for suspicion?
88. Why dost thou not spend the time which thou hast free from thy duties
in the church in reading? Why dost thou not go back again to see Christ? Why
dost thou not address Him, and hear His voice? We address Him when we pray, we
hear Him when we read the sacred oracles of God. What have we to do with strange
houses? There is one house which holds all. They who need us can come to us.
What have we to do with tales and fables? An office to minister at the altar of
Christ is what we have received; no duty to make ourselves agreeable to men has
been laid upon us.
89. We ought to be humble, gentle, mild, serious, patient. We must keep
the mean in all things, so that a calm countenance and quiet speech may show that
there is no vice in our lives.
CHAPTER XXI.
We must guard against anger, before it arises; if it has already arisen we
must check and calm it, and if we cannot do this either, at least we should keep
our tongue from abuse, so that our passions may be like boys' quarrels. He
relates what Archites said, and shows that David led the way in this matter, both in
his actions and in his writings.
90. LET anger be guarded against.(1) If it cannot, however, be averted,
let it be kept within bounds. For indignation is a terrible incentive to sin. It
disorders the mind to such an extent as to leave no room for reason. The first
thing, therefore, to aim at, if possible, is to make tranquillity of character
our natural disposition by constant practice, by desire for better things, by
fixed determination. But since passion is to a large extent implanted in our
nature and character, so that it cannot be uprooted and avoided, it must be
checked by reason, if, that is, it can be foreseen. And if the mind has already been
filled with indignation before it could be foreseen or provided against in any
way, we must consider how to conquer the passion of the mind, how to restrain
our anger, that it may no more be so filled. Resist wrath, if possible; if not,
give way, for it is written: "Give place to wrath."(1)
91. Jacob dutifully gave way to his brother when angry, and to Rebecca;
that is to say, taught by counsels of patience, he preferred to go away and live
in foreign lands, rather than to arouse his brother's anger; and then to return
only when he thought his brother was appeased.(2) Thus it was that he found
such great grace with God. With what offers of willing service, with what gifts,
did he reconcile his brother to himself again, so that he should not remember
the blessing which had been taken away from him, but should only remember the
reparation now offered?(3)
92. If, then, anger has got the start, and has already taken possession of
thy mind, and mounted into thy heart, forsake not thy ground. Thy ground is
patience, it is wisdom, it is reason, it is the allaying of indignation. And if
the stubbornness of thy opponent rouses thee, and his perverseness drives thee
to indignation: if thou canst not calm thy mind, check at least thy tongue. For
so it is written: "Keep thy tongue from evil, and thy lips that they speak no
guile. Seek peace and pursue it."(4) See the peace of holy Jacob, how great it
was! First, then, calm thy mind. If thou canst not do this, put a restraint upon
thy tongue. Lastly, omit not to seek for reconciliation. These ideas the
speakers of the world have borrowed from us, and have set down in their writings.
But he who said it first has the credit of understanding its meaning.
93. Let us then avoid or at any rate check anger, so that we may not lose
our share of praise, nor yet add to our list of sins. It is no light thing to
calm one's anger. It is no less difficult a thing than it is not to be roused at
all. The one is an act of our own will, the other is an effect of nature. So
quarrels among boys are harmless, and have more of a pleasant than a bitter
character about them. And if boys quickly come to quarrel one with the other, they
are easily calmed down again, and quickly come together with even greater
friendliness. They do not know how to act deceitfully and artfully. Do not condemn
these children, of whom the Lord says: "Except ye be converted and become as
this child, ye shall not enter into the kingdom of heaven."(5) So also the Lord
Himself, Who is the Power of God, as a Boy, when He was reviled, reviled not
again, when He was struck, struck not back.(1) Set then thy mind on this--like a
child never to keep an injury in mind, never to show malice, but that all things
may be done blamelessly by thee. Regard not the return made thee by others.
Hold thy ground. Guard the simplicity and purity of thy heart. Answer not an angry
man according to his anger, nor a foolish man according to his folly. One
fault quickly calls forth another. If stones are rubbed together, does not fire
break forth?
94. The heathen--(they are wont to exaggerate everything in
speaking)--make much of the saying of the philosopher Archires(2) of Tarentum, which he spoke
to his bailiff: "O you wretched man, how I would punish you, if I were not
angry." But David already before this had in his indignation held back his armed
hand. How much greater a thing it is not to revile again, than not to avenge
oneself! The warriors, too, prepared to take vengeance against Nabal, Abigail
restrained by her prayers.(5) From whence we perceive that we ought not only to
yield to timely entreaties, but also to be pleased with them. So much was David
pleased that he blessed her who intervened, because he was restrained from his
desire for revenge.
95. Already before this he had said of his enemies: "For they cast
iniquity upon me, and in their wrath they were grievous to me."(4) Let us hear what he
said when overwhelmed in wrath: "Who will give me wings like a dove, and I
will flee away and be at rest."(5) They kept provoking him to anger, bat he sought
quietness.
96. He had also said: Be ye angry and sin not."(6) The moral teacher who
knew that the natural disposition should rather be guided by a reasonable course
of teaching, than be eradicated, teaches morals, and says: "Be angry where
there is a fault against which ye ought to be angry." For it is impossible not to
be roused up by the baseness of many things;(7) otherwise we might be
accounted, not virtuous, but apathetic and neglectful. Be angry therefore, so that ye
keep free from fault, or, in other words: If ye are angry, do not sin, but
overcome wrath with reason. Or one might put it thus: If ye are angry, be angry with
yourselves, because ye are roused, and ye will not sin. For he who is angry
with himself, because he has been so easily roused, ceases to be angry with
another. But he who wishes to prove his anger is righteous only gets the more
inflamed, and quickly falls into sin. "Better is he," as Solomon. says, "that
restraineth his anger, than he that taketh a city,"(1) for anger leads astray even
brave men.
97. We ought therefore to take care that we do not get into a flurry,
before reason prepares our minds. For oftentimes anger or distress or fear of death
almost deprives the soul of life, and beats it down by a sudden blow. It is
therefore a good thing to anticipate this by reflection, and to exercise the mind
by considering the matter. So the mind will not be roused by any sudden
disturbance, but will grow calm, being held in by the yoke and reins of reason.
CHAPTER XXII.
on reflection and passion, and on observing propriety of speech, both in
ordinary conversation and in holding discussions.
98. THERE are two kinds of mental motions(2)--those of reflection and of
passion. The one has to do with reflection, the other with passion. There is no
confusion one with the other, for they are markedly different and unlike.
Reflection has to search and as it were to grind out the truth. Passion prompts and
stimulates us to do something. Thus by its very nature reflection diffuses
tranquillity and calm; and passion sends forth the impulse to act. Let us then be
ready to allow reflection on good things to enter into our mind, and to make
passion submit to reason (if indeed we wish to direct our minds to guard what is
seemly), lest desire for anything should shut out reason. Rather let reason test
and see what befits virtue.
99. And since we have said that we must aim at the observance of what is
seemly,(3) so as to know what is the due measure in our words and deeds, and as
order in speech rather than in action comes first; speech is divided into two
kinds: first, as it is used in friendly conversation, and then in the treatment
and discussion of matters of faith and justice. In either case we must take
care that there is no irritation. Our language should he mild and quiet, and full
of kindness and courtesy and free from insult. Let there be no obstinate
disputes in our familiar conversations, for they are wont only to bring up useless
subjects, rather than to supply anything useful. Let there be discussion without
wrath, urbanity without bitterness, warning without sharpness, advice without
giving offence. And as in every action of our life we ought to take heed to
this, in order that no overpowering impulse of our mind may ever shut out reason
(let us always keep a place for counsel), so, too, ought we to observe that rule
in our language, so that neither wrath nor hatred may be aroused, and that we
may not show any signs of our greed or sloth.
100. Let our language be of this sort, more especially when we are
speaking of the holy Scriptures. For of what ought we to speak more often than of the
best subject of conversation, of its exhortation to watch-fulness, its care for
good instruction? Let us have a reason for beginning, and let our end be
within due limits.(1) For a speech that is wearisome only stirs up anger. But surely
it is most unseemly that when every kind of conversation generally gives
additional pleasure, this should give cause of offence!
101. The treatment also of such subjects as the teaching of faith,
instruction on self-restraint, discussion on justice, exhortation to activity, must
not be taken up by us and fully gone into all at one time, but must be carried on
in course, so far as we can do it, and as the subject-matter of the passage
allows. Our discourse must not be too lengthy, nor too soon cut short, for fear
the former should leave behind it a feeling of aversion, and the latter produce
carelessness and neglect. The address should be plain and simple, clear and
evident, full of dignity and weight; it should not be studied or too refined, nor
yet, on the other hand, be unpleasing and rough in style.
CHAPTER XXIII.
Jests, although at times they may be quite proper, should be altogether
banished among clerics. The voice should be plain and frank.
102. MEN of the world give many further rules about the way to speak,(2)
which I think we may pass over; as, for instance, the way jesting should be
conducted.(3) For though at times jests may be proper and pleasant, yet they are
unsuited to the clerical life. For how can we adopt those things which we do not
find in the holy Scriptures?
103. We must also take care that in relating stories we do not alter the
earnest purpose of the harder rule we have set before us "Woe unto you that
laugh, for ye shall weep,"(1) says the Lord. Do we seek for something to laugh at,
that laughing here we may weep hereafter? I think we ought to avoid not only
broad jokes, but all kinds of jests, unless perchance it is not unfitting at the
time for our conversation to be agreeable and pleasant.
104. In speaking of the voice, I certainly think it ought to be plain and
clear.(2) That it should be musical is a gift of nature, and is not to be won
by exertion. Let it be distinct in its pronunciation and full of a manly vigour,
but let it be free from a rough and rustic twang. See, too, that it does not
assume a theatrical accent, but rather keeps true to the inner meaning of the
words it utters.
CHAPTER XXIV.
There are three things to be noticed in the actions of our life. First, our
passions are to be controlled by our reason; next, we ought to observe a suitable
moderation in our desires; and, lastly, everything ought to be done at the
fight time and m the proper order. All these qualities shone forth so
conspicuously in the holy men of Old Testament time, that it is evident they were well
furnished with what men call the cardinal virtues.
105. I THINK I have said enough on the art of speaking. Let us now
consider what beseems an active life. We note that there are three things(3) to be
regarded in connection with this subject. One is, that passion should not resist
our reason. In that way only can our duties be brought into line with what is
seemly. For if passion yields to reason we can easily maintain what is seemly in
our duties. Next, we must take care rest, either by showing greater zeal or
less than the matter we take up demands, we look as though we were taking up a
small matter with great parade or were treating a great matter with but little
care. Thirdly, as regards moderation in our endeavours and works, and also with
regard to order in doing things and in the right timing of things, I think that
everything should be open and straightforward.
106. But first comes that which I may call the foundation of all namely,
that our passions should obey our reason. The second and third are really the
same--moderation in either case. There is room with us for the survey of a
pleasing form, which is accounted beauty, and the consideration of dignity. Next
follows the consideration of the order and the timing of things. These, then, are
the three points, and we must see whether we can show them in perfection in any
one of the saints.
107. First there is our father Abraham,(1) who was formed and called for
the instruction of generations to come. When bidden to go forth from his own
country and kindred and from his father's house, though bound and held back by
many ties of relationship, did he not give proof that ill him passion was subject
to reason? Who does not delight in the sweet charms of his native land, his
kindred, and his own home? Their sweetness then delighted him. But the thought of
the heavenly command and of an eternal reward influenced him more. Did he not
reflect that he could not take his wife with him without the greatest danger,
unused as she was to hardships, and so tender to bear insults, and so beautiful
as to be likely to arouse the lust of profligate men? Yet he decided somewhat
deliberately to undergo all this rather than to escape it by making excuses.
Lastly, when he had gone into Egypt, he advised her to say she was his sister, not
his wife.
108. See here what passions are at work! He feared for the chastity of his
wife, he feared for his own safety, he had his suspicions about the lust of
the Egyptians, and yet the reasonableness of performing his duty to God prevailed
with him. For. he thought that by the favour of God he could be safe
everywhere, but if he offended the Lord he could not abide unharmed even at home. Thus
reason conquered passion, and brought it into subjection to itself.
109. When his nephew was taken captive,(2) without being terrified or
dismayed at the hordes of so many kings, he resumed the war. And after the victory
was gained he refused his share of the spoil, which he himself had really won.
Also, when a son was promised him, though he thought of the lost vigour of his
body, now as good as dead, and the barrenness of his wife, and his own great
age, he believed God, though it was against the law of nature.(3)
110. Note how everything meets together here. Passion was not wanting, but
it was checked. Here was a mind equable in action, which neither treated great
things as unimportant or little things as great. Here there was moderation in
different affairs, order in things, fitness of occasion, due measure in words.
He was foremost in faith, conspicuous in virtue, vigorous in battle, in victory
not greedy, at home hospitable, and to his wife attentive.
111. Jacob also, his holy grandson, loved to pass his time at home free
from danger; but his mother wished him to live in foreign parts, and so give
place to his brother's anger.(1) Sound counsels prevailed over natural feelings. An
exile from home, banished from his parents, yet everywhere, in all he did, he
observed due measure, such as was fitting, and made use of his opportunities at
the right time. So dear was he to his parents at home, that the one, moved by
the promptness of his compliance, gave him his blessing, the other inclined
towards him with tender love. In the judgment of his brother, also, he was placed
first, when he thought that he ought to give up his food to his brother.(2) For
though according to his natural inclinations he wished for food, yet when
asked for it he gave it up from a feeling of brotherly affection. He was a faithful
shepherd of the flock for his master, an attentive son-in-law to his
father-in-law; he was active in work, sparing in his meals, conspicuous in making
amends, lavish in repaying. Nay, so well did he calm his brother's anger that he
received his favour, though he had feared his enmity.(3)
112. What shall I say of Joseph?(4) He certainly had a longing for
freedom, and yet endured the bonds of servitude. How meek he was in slavery, how
unchanging in virtue, how kindly in prison! Wise, too, in interpreting, and
self-restrained in exercising his power! In the time of plenty was he not careful? In
the time of famine was he not fair? Did he not praiseworthily do everything in
order, and use opportunities at their season; giving justice to his people by
the restraining guidance of his office?
113. Job also, both in prosperity and adversity, was blameless, patient,
pleasing, and acceptable to God. He was harassed with pain, yet could find
consolation.
114. David also was brave in war, patient in time of adversity, peaceful
at Jerusalem, in the hour of victory merciful, on committing sin repentant, in
his old age foreseeing. He preserved due measure in his actions, and took his
opportunities as they came. He has set them down in the songs of succeeding
years; and so it seems to me that he has by his life no less than by the sweetness
of his hymns poured forth an undying song of his own merits to God.
115. What duty connected with the chief virtues was wanting in these
men?(1) In the first place they showed prudence, which is exercised in the search of
the truth, and which imparts a desire for full knowledge; next, justice, which
assigns each man his own, does not claim another's, and disregards its own
advantage, so as to guard the rights of all; thirdly, fortitude, which both in
warfare and at home is conspicuous in greatness of mind and distinguishes itself
in the strength of the body; fourthly, temperance, which preserves the right
method and order in all things that we think should either be done or said.
CHAPTER XXV.
A reason is given why this book did not open with a discussion of the
above-mentioned virtues. It is also concisely pointed out that the same virtues existed
in the ancient fathers.
116. PERHAPS, as the different classes of duties are derived from these
four virtues, some one may say that they ought to have been described first of
all. But it would have been artificial to have given a definition of duty at the
outset,(2) and then to have gone on to divide it up into various classes. We
have avoided what is artificial, and have put forward the examples of the fathers
of old. These certainly offer us no uncertainty as regards our understanding
them, and give us no room for subtlety in our discussion of them. Let the life
of the fathers, then, be for us a mirror of virtue, not a mere collection of
shrewd and clever acts. Let us show reverence in following them, not mere
cleverness in discussing them.
117. Prudence held the first place in holy Abraham. For of him the
Scriptures say: "Abraham believed God, and that was counted to him for
righteousness;"(3) for no one is prudent who knows not God. Again: "The fool hath said, There
is no God;"(4) for a wise man would not say so. How is he wise who looks not
for his Maker, but says to a stone: "Thou art my father"?(5) Who says to the
devil as the Manichaean does: "Thou art the author of my being"?(1) How is Arius(2)
wise, who prefers an imperfect and inferior creator to one who is a true and
perfect one? How can Marcion(3) or Eunomius(4) be wise, who prefer to have an
evil rather than a good God? And how can he be wise who does not fear his God?
For: "The fear of the Lord is the beginning of wisdom."(5) Elsewhere, too, it
stands: "The wise turn not aside from the mouth of the Lord, but come near Him in
their confession of His greatness."(6) So when the Scripture says: "It was
counted to him for righteousness," that brought to him the grace of another virtue.
118. The chief amongst ourselves have stated that prudence lies in the
knowledge of the truth. But who of them all excelled Abraham, David, or Solomon in
this? Then they go on to say that justice has regard to the whole community of
the human race. So David said: "He hath dispersed abroad and given to the
poor, His righteousness remaineth for over."(7) The just man has pity. the just man
lends. The whole world of riches lies at the feet of the wise and the just.
The just man regards what belongs to all as his own, and his own as common
property. The man just accuses himself rather than others. For he is just who does
not spare himself, and who does not suffer his secret actions to be concealed.
See now how just Abraham was! In his old age he begat a son according to promise,
and when the Lord demanded him for sacrifice he did not think he ought to
refuse him, although he was his only son.(8)
119. Note here all these four virtues in one act. It was wise to believe
God, and not to put love for his son before the commands of his Creator. It was
just to give back what had been received. It was brave to restrain natural
feelings by reason. The father led the victim; the son asked where it was: the
father's feelings were hardly tried, but were not overcome. The son said again: "My
father," and thus pierced his father's heart, though without weakening his
devotion to God. The fourth virtue, temperance, too, was there. Being just he
preserved due measure in his piety, and order in all he had to carry out. And so in
bringing what was needed for the sacrifice, in lighting the fire, in binding
his son, in drawing the knife, in performing the sacrifice in due order; thus he
merited as his reward that he might keep his son.
120. Is there greater wisdom than holy Jacob's, who saw God face to face
and won a blessing?(1) Can there be higher justice than his in dividing with his
brother what he had acquired, and offering it as a gift?(2) What greater
fortitude than his in striving with God?(3) What moderation so true as his, who
acted with such moderation as regards time and place, as to prefer to hide his
daughter's shame rather than to avenge himself?(4) For being set in the midst of
foes, he thought it better to gain their affections than to concentrate their
hate on himself.
121. How wise also was Noah, who built the whole of the ark!(5) How just
again! For he alone, preserved of all to be the father of the human race, was
made a survivor of past generations, and the author of one to come; he was born,
too, rather for the world and the universe than for himself. How brave he was
to overcome the flood! how temperate to endure it! When he had entered the ark,
with what moderation he passed the time! When he sent forth the raven and the
dove, when he received them on their return, when he took the opportunity of
leaving the ark, with what moderation did he make use of these occasions!
CHAPTER XXVI.
In investigating the truth the philosophers have broken through their own
rules. Moses, however, showed himself more wise than they. The greater the dignity
of wisdom, the more earnestly must we strive to gain it. Nature herself urges
us all to do this.
122. IT is said, therefore, that in investigating the truth, we must
observe what is seemly. We ought to look for what is true with the greatest care. We
must not put forward falsehood for truth, nor hide the truth in darkness, nor
fill the mind with idle, involved, or doubtful matters. What so unseemly as to
worship a wooden thing, which men themselves have made? What shows such
darkness as to discuss subjects connected with geometry and astronomy (which they
approve of), to measure the depths of space, to shut up heaven and earth within the
limits of fixed numbers, to leave aside the grounds of salvation and to seek
for error?
123. Moses, learned as he was in all the wisdom of the Egyptians,(1) did
not approve of those things, but thought that kind of wisdom both harmful and
foolish. Turning away therefrom, he sought God with all the desire of his heart,
and thus saw, questioned, heard Him when He spoke.(2) Who is more wise than he
whom God taught, and who brought to nought all the wisdom of the Egyptians, and
all the powers of their craft by the might of his works? He did not treat
things unknown as well known, and so rashly accept them. Yet these philosophers,
though they do not consider it contrary to nature, nor shameful for themselves to
worship, and to ask help from an idol which knows nothing, teach us that these
two things mentioned in the words just spoken, which are in accordance both
with nature and with virtue, ought to be avoided.
124. The loftier the virtue of wisdom is, the more I say we ought to
strive for it, so that we may be able to attain to it. And that we may have no ideas
which are contrary to nature, or are disgraceful, or unfitting, we ought to
give two things, that is, time and care, to considering matters for the sake of
investigating them. For there is nothing in which man excels all other living
creatures more than in the fact that he has reason, seeks out the origin of
things, thinks that the Author of his being should be searched out. For in His hand
is our life and death; He rules this world by His nod. And to Him we know that
we must give a reason for our actions. For there is nothing which is more of a
help to a good life than to believe that He will be our judge, Whom hidden
things do not escape, and unseemly things offend, and good deeds delight.
125. In all men, then, there lies, in accordance with human nature, a
desire to search out the truth, which leads us on to have a longing for knowledge
and learning, and infuses into us a wish to seek after it. To excel in this
seems a noble thing to mankind; but there are only few who attain to it. And they,
by deep thought, by careful deliberation, spend no little labour so as to be
able to attain to that blessed and virtuous life, and to approach its likeness in
their actions. "For not he that saith to Me Lord. Lord, shall enter into the
kingdom of heaven, but he that doeth those things that I say."' To have a desire
for knowledge without actions to correspond--well! I do not know whether that
carries anything more with it.
CHAPTER XXVII.
The first source of duty is prudence, from whence spring three other virtues;
and they cannot be separated or torn asunder, since they are mutually connected
one with the other.
126. THE first source of duty, then, is prudence.(2) For what is more of a
duty than to give to the Creator all one's devotion and reverence? This
source, however, is drawn off into other virtues. For justice cannot exist without
prudence, since it demands no small amount of prudence to see whether a thing is
just or unjust. A mistake on either side is very serious. "For he that says a
just man is unjust, or an unjust man is just, is accursed with God. Wherefore
does justice(3) abound unto the wicked?"(4) says Solomon. Nor, on the other hand,
can prudence exist without justice, for piety towards God is the beginning of
understanding. On which we notice that this is a borrowed rather than an
original idea among the worldly wise, for piety is the foundation of all virtues.
127. But the piety of justices is first directed towards God; secondly,
towards one's country; next, towards parents;(6) lastly, towards all. This, too,
is in accordance with the guidance of nature. From the beginning of life, when
understanding first begins to be infused into us, we love life as the gift of
God, we love our country and our parents; lastly, our companions, with whom we
like to associate. Hence arises true love, which prefers others to self, and
seeks not its own, wherein lies the pre-eminence of justice.
128. It is ingrained in all living creatures,(1) first of all, to preserve
their own safety, to guard against what is harmful, to strive for what is
advantageous. They seek food and converts, whereby they may protect themselves from
dangers, storms, and sun,--all which is a mark of prudence. Next we find that
all the different creatures are by nature wont to herd together, at first with
fellows of their own class and sort, then also with others. So we see oxen
delighted to be in herds, horses in droves, and especially like with like, stags,
also, in company with stags and often with men. And what should I say on their
desire to have young, and on their offspring, or even on their passions, wherein
the likeness of justice is conspicuous?
129. It is clear, then, that these and the remaining virtues are related
to one another. For courage, which in war preserves one's country from the
barbarians, or at home defends the weak, or comrades from robbers, is full of
justice; and to know on what plan to defend and to give help, how to make use of
opportunities of time and place, is the part of prudence and moderation, and
temperance itself cannot observe due measure without prudence. To know a fit
opportunity, and to make return according to what is right, belongs to justice. In all
these, too, large-heartedness is necessary, and fortitude of mind, and often of
body, so that we may carry out what we wish.
CHAPTER XXVIII.
A community rests upon justice and good-will. Two parts of the former, revenge
and private possession, are not recognized by Christians. What the Stoics say
about common property and mutual help has been borrowed from the sacred
writings. The greatness of the glory of justice, and what hinders access to it.
130. JUSTICE,(2) then, has to do with the society of the human race, and
the community at large. For that which holds society together is divided into
two parts,--justice and good-will, which also is called liberality and kindness.
Justice seems to me the loftier, liberality the more pleasing, of the two. The
one gives judgment, the other shows goodness.
131. But that very thing is excluded with us which philosophers think to
be the office of justice. For they say that the first expression of justice is,
to hurt no one, except when driven to it by wrongs received. This is put aside
by the authority of the Gospel. For the Scripture wills that the Spirit of the
Son of Man should be in us, Who came to give grace, not to bring harm.(1)
132. Next they considered it consonant with justice that one should treat
common, that is, public property as public, and private as private. But this is
not even in accord with nature, for nature has poured forth all things for all
men for common use. God has ordered all things to be produced, so that there
should be food in common to all, and that the earth should be a common
possession for all. Nature, therefore, has produced a common right for all, but greed
has made it a right for a few. Here, too, we are told that the Stoics taught that
all things which are produced on the earth are created for the use of men, but
that men are born for the sake of men, so that mutually one may be of
advantage to another.(2)
133. But whence have they got such ideas but out of the holy Scriptures?
For Moses wrote that God said: "Let us make man in our image, after our
likeness, and let them have dominion over the fish of the sea, and over the fowl of the
air, and over the cattle, and over every creeping thing that creepeth upon the
earth."(3) And David said: "Thou hast put all things under his feet; all sheep
and oxen, yea, and the beasts of the field, the fowls of the air, and the
fishes of the sea."(4) So these philosophers have learnt from our writings that all
things were made subject to man, and, therefore, they think that all things
were produced also for man's sake.
134. That man was made for the sake of man we find stated also in the
books of Moses, when the Lord says: "It is not good that man should be alone, let
us make him an helpmeet for him."(3) Thus the woman was given to the man to help
him. She should bear him children, that one man might always be a help to
another. Again, before the woman was formed, it was said of Adam: "There was not
found an help-meet for him."(6) For one man could not have proper help but from
another. Amongst all the living creatures, therefore, there was none meet for
him, or, to put it plainly, none to be his helper. Hence a woman was looked for
to help him.
135. Thus, in accordance with the will of God and the union of nature, we
ought to be of mutual help one to the other, and to vie with each other in
doing duties, to lay all our advantages as it were before all, and (to use the
words of Scripture) to bring help one to the other from a feeling of devotion or of
duty, by giving money, or by doing something, at any rate in some way or
other; so that the charm of human fellowship may ever grow sweeter amongst us, and
none may ever be recalled from their duty by the fear of danger, but rather
account all things, whether good or evil, as their own concern.(1) Thus holy Moses
feared not to undertake terrible wars for his people's sake, nor was he afraid
of the arms of the mightiest kings, nor yet was he frightened at the savagery
of barbarian nations. He put on one side the thought of his own safety so as to
give freedom to the people.
136. Great, then, is the glory of justice; for she, existing rather for
the good of others than of self, is an aid to the bonds of union and fellowship
amongst us. She holds so high a place that she has all things laid under her
authority, and further can bring help to others and supply money; nor does she
refuse her services, but even undergoes dangers for others.
137. Who would not gladly climb and hold the heights of this virtue, were
it not that greed weakens and lessens the power of such a virtue?(2) For as
long as we want to add to our possessions and to heap up money, to take into our
possession fresh lands, and to be the richest of all, we have cast aside the
form of justice and have lost the blessing of kindness towards all. How can he be
just that tries to take from another what he wants for himself?
138. The desire to gain power also enervates(3) the perfect strength and
beauty of justice. For how can he, who attempts to bring others under his own
power, come forward on behalf of others? And how can a man help the weak against
the strong, when he himself aspires to great power at the cost of liberty?
CHAPTER XXIX.
Justice should be observed even in war and with enemies. This is proved by the
example of Moses and Elisha. The ancient writers learnt in turn from the
Hebrews to call their enemies by a gentler term. Lastly, the foundation of justice
rests on faith, and its symmetry is perfect in the Church.
139. How great a thing justice is can be gathered from the fact that there
is no place, nor person, nor time, with which it has nothing to do. It must
even be preserved in all dealings with enemies.(2) For instance, if the day or
the spot for a battle has been agreed upon with them, it would be considered an
act against justice to occupy the spot beforehand, or to anticipate the time.
For there is some difference whether one is overcome in some battle by a severe
engagement, or by superior skill, or by a mere chance. But a deeper vengeance is
taken on fiercer foes, and on those that are false as well as on those who
have done greater wrongs, as was the case with the Midianites.(2) For they had
made many of the Jewish people to sin through their women; for which reason the
anger of the Lord was poured out upon the people of our fathers. Thus it came
about that Moses when victorious allowed none of them to live. On the other hand,
Joshua did not attack the Gibeonites, who had tried the people of our fathers
with guile rather than with war, but punished them by laying on them a law of
bondage.(3) Elisha again would not allow the king of Israel to slay the Syrians
when he wished to do so. He had brought them into the city, when they were
besieging him, after he had struck them with instantaneous blindness, so that they
could not see where they were going, For he said: "Thou shall not smite those
whom thou hast not taken captive with thy spear and with thy sword. Set before
them bread and water, that they may eat and drink and return and go to their own
home."(4) Incited by their kind treatment they should show forth to the world
the kindness they had received. "Thus" (we read) "there came no more the bands
of Syria into the land of Israel."(5)
140. If, then, justice is binding, even in war, how much more ought we to
observe it in time of peace. Such favour the prophet showed to those who came
to seize him. We read that the king of Syria had sent his army to lie in wait
for him, for he had learnt that it was Elisha who had made known to all his plans
and consultations. And Gehazi the prophet's servant, seeing the army, began to
fear that his life was in danger. But the prophet said to him: "Fear not, for
they that be with us are more than they that be with them."(6) And when the
prophet asked that the eyes of his servant might be opened, they were opened. Then
Gehazi saw the whole mountain full of horses and chariots round about Elisha.
As they came down to him the prophet says: "Smite, O God, the army of Syria
with blindness." And this prayer being granted, he says to the Syrians: "Follow
me, and I will bring you to the man whom ye seek." Then saw they Elisha, whom
they were endeavouring to lay hold of, and seeing him they could not hold him
fast.(1) It is clear from this that faith and justice should be observed even in
war; and that it could not but be a disgraceful thing if faith were violated.
141. So also the ancients used to give their foes a less harsh name, and
called them strangers.(2) For enemies used to be called strangers after the
customs of old. This too we can say they adopted from our writings; for the Hebrews
used to call their foes "allophyllos," that is, when put into Latin,
"alienigenas" (of another race). For so we read in the first book of Kings: "It came to
pass in those days that they of another race put themselves in array against
Israel."(3)
142. The foundation of justice therefore is faith, 4 for the hearts of the
just dwell on faith, and the just man that accuses himself builds justice on
faith, for his justice becomes plain when he confesses the truth. So the Lord
saith through Isaiah: "Behold, I lay a stone for a foundation in Sion."(5) This
means Christ as the foundation of the Church. For Christ is the object of faith
to all; but the Church is as it were the outward form of justice, she is the
common right of all. For all in common she prays, for all in common she works, in
the temptations of all she is tried. So he who denies himself is indeed a just
man, is indeed worthy of Christ. For this reason Paul has made Christ to be
the foundation, so that we may build upon Him the works of justice,(6) whilst
faith is the foundation. In our works, then, if they are evil, there appears
unrighteousness; if they are good, justice.
CHAPTER XXX.
On kindness and its several parts, namely, good-will and liberality. How they
are to be combined. What else is further needed for any one to show liberality
in a praiseworthy manner.
143. Now we can go on to speak of kindness, which breaks up into two
parts, goodwill and liberality. Kindness to exist in perfection must consist of
these two qualities. It is not enough just to wish well; we must also do well. Nor,
again, is it enough to do well, unless this springs from a good source even
from a good, will. "For God loveth a cheerful giver."(1) If we act unwillingly,
what is our reward? Wherefore the Apostle, speaking generally, says: "If I do
this thing willingly, I have a reward, but if unwillingly, a dispensation is
given unto me. "(2) In the Gospel, also, we have received many rules of just
liberality.
144. It is thus a glorious thing to wish well, and to give freely, with
the one desire to do good and not to do harm. For if we were to think it our duty
to give the means to an extravagant man to live extravagantly, or to an
adulterer to pay for his adultery, it would not be an act of kindness, for there
would be no good-will in it. We should be doing harm, not good, to another if we
gave him money to aid him in plotting against his country, or in attempting to
get together at our expense some abandoned men to attack the Church. Nor, again,
does it look like liberality to help one who presses very hardly on widows and
orphans, or attempts to seize on their property with any show of violence.
145. It is no sign of a liberal spirit(3) to extort from one what we give
to another, or to gain money unjustly, and then to think it can be well spent,
unless we act as Zacchaeus(4) did, and restore fourfold what we have taken from
him whom we have robbed, and make up for such heathenish crimes by the zeal of
our faith and by true Christian labour. Our liberality must have some sure
foundation.
146. The first thing necessary is to do kindness in good faith, and not to
act falsely when the offering is made. Never let us say we are doing more,
when we are really doing less. What need is there to speak at all? In a promise a
cheat lies hid. It is in our power to give what we like. Cheating shatters the
foundation, and so destroys the work. Did Peter grow angry only so far as to
desire that Ananias and his wife should be slain?(5) Certainly not. He wished
that others, through knowing their example, should not perish.
147. Nor is it a real act of liberality if thou givest for the sake of
boasting about it, rather than for mercy's sake. Thy inner feelings give the name
to thy acts. As it comes forth from thee, so will others regard it. See what a
true judge thou hast! He consults with thee how to take up thy work, and first
of all he questions thy mind. "Let not," he says, "thy left hand know what thy
right hand doth."(1) This does not refer to our actual bodies, but means: Let
not him who is of one mind with thee, not even thy brother, know what thou
doest, lest thou shouldst lose the fruit of thy reward hereafter by seeking here thy
price in boastfulness. But that liberality is real where a man hides what he
does in silence, and secretly assists the needs of individuals, whom the mouth
of the poor, and not his own lips, praises.
148. Perfect liberality is proved by its good faith, the case it helps,
the time and place when and where it is shown. But first we must always see that
we help those of the household of faith.(2) It is a serious fault if a believer
is in want, and thou knowest it, or if thou knowest that he is without means,
that he is hungry, that he suffer distress, especially if he is ashamed of his
need. It is a great fault if he is overwhelmed by the imprisonment or false
accusation of his family, and thou dost not come to his help. If he is in prison,
and--upright though he is--has to suffer pain and punishment for some debt (for
though we ought to show mercy to all, yet we ought to show it especially to an
upright man); if in the time of his trouble he obtains nothing from thee; if
in the time of danger, when he is carried off to die, thy money seems more to
thee than the life of a dying man; what a sin is that to thee! Wherefore Job says
beautifully: "Let the blessing of him that was ready to perish come upon
me."(3)
149. God, indeed, is not a respecter of persons, for He knows all things.
And we, indeed, ought to show mercy to all. But as many try to get help on
false pretences, and make out that they are miserably off; therefore where the case
is plain and the person well known, and no time is to be lost, mercy ought to
be shown more readily. For the Lord is not exacting to demand the utmost.
Blessed, indeed, is he who forsakes all and follows Him, but blessed also is he who
does what he can to the best of his powers with what he has. The Lord preferred
the two mites of the widow to all the gifts of the rich, for she gave all that
she had, but they only gave a small part out of all their abundance.(4) It is
the intention, therefore, that makes the gift valuable or poor, and gives to
things their value. The Lord does not want us to give away all our goods at once,
but to impart them little by little; unless, indeed, our case is like that of
Elisha, who killed his oxen, and fed the people on what he had, so that no
household cares might hold him back, and that he might give up all things, and
devote himself to the prophetic teaching.(1)
150. True liberality also must be tested in this way:(2) that we despise
not our nearest relatives, if we know they are in want. For it is better for
thee to help thy kindred who feel the shame of asking help from others, or of
going to another to beg assistance in their need. Not, however, that they should
become rich on what thou couldst otherwise give to the poor. It is the facts of
the case we must consider, and not personal feeling. Thou didst not dedicate
thyself to the Lord on purpose to make thy family rich, but that thou mightest win
eternal life by the fruit of good works, and atone for thy sins by showing
mercy. They think perhaps that they are asking but little, but they demand the
price thou shouldst pay for thy sins. They attempt to take away the fruits of thy
life, and think they are acting rightly.(3) And one accuses thee because thou
hast not made him rich, when all the time he wished to cheat thee of the reward
of eternal life.
151. So far we have given our advice, now let us look for our authority.
First, then, no one ought to be ashamed of becoming poor after being rich, if
this happens because he gives freely to the poor; for Christ became poor when He
was rich, that through His poverty He might enrich all."(4) He has given us a
rule to follow, so that we may give a good account of our reduced inheritance;
whoever has stayed the hunger of the poor has lightened his distress. "Herein I
give my advice," says the Apostle, "for this is expedient for you, that ye
should be followers of Christ."(5) Advice is given to the good, but warnings
restrain the wrong-doers. Again he says, as though to the good: "For ye have begun
not only to do, but also to be willing, a year ago."(6) Both of these, and not
only one, is the mark of perfection. Thus he teaches that liberality without
good-will, and good-will without liberality, are neither of them perfect. Wherefore
he also urges us on to perfection, saying:(7) "Now, therefore, perform the
doing of it; that as the will to do it was ready enough in you, so also there may
be the will to accomplish it out of that which ye have. For if the will be
ready, it is accepted according to that a man hath, and not according to that he
hath not. But not so that others should have plenty, and ye should be in want:
but let there be equality,--your abundance must now serve for their want, that
their abundance may serve for your want; that there may be equality, as it is
written: "He that gathered much had nothing over, and he that gathered little had
no lack."(1)
152. We notice how the Apostle includes both good-will and liberality, as
well as the manner, the fruits of right giving, and the persons concerned. The
manner certainly, for he gave advice to those not perfect: For only the
imperfect suffer anxiety. But if any priest or other cleric, being unwilling to burden
the Church,(2) does not give away all that he has, but does honourably what
his office demands, he does not seem to me to be imperfect. I think also that the
Apostle here spoke not of anxiety of mind, but rather of domestic troubles.
153. And I think it was with reference to the persons concerned that he
said: "that your abundance might serve for their want, and their abundance for
your want." This means, that the abundance of the people might arouse them to
good works, so as to supply the want of food of others; whilst the spiritual
abundance of these latter might assist the want of spiritual merits among the people
themselves, and so win them a blessing.
154. Wherefore he gave them an excellent example: "He that gathered much
had nothing over, and he that gathered little had no lack." That example is a
great encouragement to all men to show mercy. For he that possesses much gold has
nothing over, for all in this world is as nothing; and he that has little has
no lack, for what he loses is nothing already. The whole matter is without
loss, for the whole of it is lost already.
155. We can also rightly understand it thus. He that has much, although he
does not give away, has nothing over. For however much he gets, he always is
in want, because he longs for more. And he who has little has no lack, for it
does not cost much to feed the poor. In like manner, too, the poor person that
gives spiritual blessings in return for money, although he has much grace, has
nothing over. For grace does not burden the mind, but lightens it.
156. It can further be taken in this way: Thou, O man, hast nothing over!
For how much hast thou really received, though it may seem much to thee? John,
than whom none was greater among those born of woman, yet was less than he who
is least in the kingdom of heaven.(1)
157. Or once more. The grace of God is never superabundant, humanly
speaking, for it is spiritual. Who can measure its greatness or its breadth, which
one cannot see? Faith, if it were as a grain of mustard seed, can transplant
mountains--and more than a grain is not granted thee. If grace dwelt fully in thee,
wouldst thou not have to fear lest thy mind should begin to be elated at so
great a gift ? For there are many who have fallen more terribly, from spiritual
heights, than if they had never received grace at all from the Lord. And he who
has little has no lack, for it is not tangible so as to be divided; and what
seems little to him that has is much to him that lacks.
158. In giving we must also take into consideration age and weakness;
sometimes, also, that natural feeling of shame, which indicates good birth. One
ought to give more to the old who can no longer supply themselves with food by
labour. So, too, weakness of body must be assisted, and that readily. Again, if
any one after being rich has fallen into want, we must assist, especially if he
has lost what he had from no sin of his own, but owing to robbery or banishment
or false accusation.
159. Perchance some one may say: A blind man sits here in one place, and
people pass him by, whilst a strong young man often has something given him.
That is true; for he comes over people by his importunity. That is not because in
their judgment he deserves it, but because they are wearied by his begging. For
the Lord speaks in the Gospel of him who had already closed iris door; how
that when one knocks at his door very violently, he rises and gives what is
wanted, because of his importunity.(2)
CHAPTER XXXI.
A kindness received should be returned with a freer hand. This is shown by the
example of the earth. A passage from Solomon about feasting is adduced to
prove the same, and is expounded later in a spiritual sense.
160. IT is also rights that more regard should be paid to him who has
conferred some benefit or girl upon thee, if he ever is reduced to want. For what
is so contrary to one's duty as not to return what one has received? Nor do I
think that a return of equal value should be made, but a greater. One ought to
make up for the enjoyment of a kindness one has received from another, to such an
extent as to help that person. even to putting an end to his needs. For not to
be the better in returning than in conferring a kindness, is to be the
inferior; for he who was the first to give was the first in point of time, and also
first in showing a kind disposition.
161. Wherefore w e must imitate the nature of the earth(1) in this
respect, which is wont to return the seed she has received, multiplied a
thousand-fold. And so it is written: "As a field is the foolish man, and as a vineyard is
the man without sense. If thou leavest him, he will be made desolate."(2) As a
field also is the wise man, so as to return the seed given him in fuller measure,
as though it had been lent to him on interest. The earth either produces
fruits of its own accord, or pays back and restores, what it was entrusted with, in
fruitful abundance. In both these ways a return is due from thee, when thou
enterest upon the use of thy father's possession, that thou mayest not be left to
lie as an unfruitful field. It may be that a man can make an excuse for not
giving anything, but how can he excuse himself for not returning what was given?
It is hardly right not to give anything; it is certainly not right to make no
return for kindness done to oneself.(3)
162. Therefore Solomon says well: "When thou sittest to eat at the table
of a ruler consider diligently what is before thee, and put forth thine hand,
knowing that it behoves thee to make such preparations. But if thou art
insatiable, be not desirous of his dainties, for they have but a deceptive life."(4) I
have written these words as I wish that we all should follow them. It is a good
thing to do a service, but he who knows not how to return one is very hard. The
earth herself supplies an example of kindliness. She provides fruits of her
own accord, which thou didst not sow; she also returns many-fold what she has
received. It is not right for thee to deny knowledge of money paid in to thee, and
how can it be right to let a service done go without notice? In the book of
Proverbs also it is said: that the repayment of kindness has such great power
with God, that through it, even in the day of destruction, a man may find grace,
though his sins outweigh all else.(1) And why need I bring forward other
examples when the Lord Himself promises in the Gospel a fuller reward to the merits of
the saints, and exhorts us to do good works, saying: "Forgive, and ye shall be
forgiven; give, and it shall be given unto you; good measure, shaken together
and running over, shall men give into your bosom."(2)
163. But the feasting that Solomon speaks of has not to do with common
food only, but it is to be understood as having to do with good works. For how can
the soul be feasted in better wise than on good works; or what can so easily
fill the mind of the just as the knowledge of a good work done? What pleasanter
food is there than to do the will of God? The Lord has told us that He had this
food alone in abundance, as it is written in the Gospel, saying: "My food is
to do the will of My Father which is in heaven."(3)
164. In this food let us delight of which the prophet says: "Delight thou
in the Lord."(4) In this food they delight, who have with wonderful knowledge
learnt to take in the higher delights; who can know what that delight is which
is pure and which can be understood by the mind. Let us therefore eat the bread
of wisdom, and let us be filled with the word of God. For the life of man made
in the image of God consists not in bread alone, but in every word that cometh
from God.(5) About the cup, too, holy Job says, plainly enough: "As the earth
waiteth for the rain, so did they for my words."(6)
CHAPTER XXXII.
After saying what return must be made for the service of the above-mentioned
feast, various reasons for repaying kindness are enumerated. Then he speaks in
praise of good-will, on its results and its order.
165. IT is therefore a good thing for us to be bedewed with the
exhortations of the divine Scriptures, and that the word of God should come down upon us
like the dew. When, therefore, thou sittest at the table of that great man,
understand who that great man is. Set in the paradise of delight and placed at the
feast of wisdom, think of what is put before thee! The divine Scriptures are
the feast of wisdom, and the single books the various dishes. Know, first, what
dishes the banquet offers, then stretch forth thy hand, that those things which
thou readest, or which thou receivest from the Lord thy God, thou mayest carry
out in action, and so by thy duties mayest show forth the grace that was
granted thee. Such was the case with Peter and Paul, who in preaching the Gospel
made some return to Him Who freely gave them all things. So that each of them
might say: "By the grace of God I am what I am, and His grace in me was not in
vain, but I laboured more abundantly than they all."(1)
166. One repays the fruit of a service done him, and repays it, gold with
gold, silver with silver. Another gives his labour. Another--and I do not know
whether he does not do it in fuller measure--gives but the best wishes of his
heart? But what if there is no opportunity to make a return at hand? If we wish
to return a kindness, more depends on the spirit in which we do it than on the
amount of our property, whilst people will think more of our good-will, than of
our power to make a full return. For a kindness done is regarded in the light
of what one has. A great thing, therefore, is good-will. For even if it has
nothing to give, yet it offers the more, and though there is nothing in its own
possession, yet it gives largely to many, and does that, too, without loss to
itself, and to the gain of the many. Thus good-will is better than liberality
itself. It is richer in character than the other is in gifts; for there are more
that need a kindness than there are that have abundance.
167. But good-will also goes in conjunction with liberality, for
liberality really starts from it, seeing that the habit of giving comes after the desire
to give. It exists, however, also separate and distinct. For where liberality
is wanting, there good-will abide's--the parent as it were of all in common,
uniting and binding friendships together. It is faithful in counsel, joyful in
times of prosperity, and in times of sorrow sad. So it happens that any one
trusts himself to the counsels of a man of good-will rather than to those of a wise
one, as David did. For he, though he was the more farseeing, agreed to the
counsels of Jonathan, who was the younger.(3) Remove good-will out of the reach of
men, and it is as though one had withdrawn the sun from the world.(4) For
without it men would no longer care to show the way to the stranger, to recall the
wanderer, to show hospitality (this latter is no small virtue, for on this point
Job praised himself, when he said: "At my doors the stranger dwelt not, my
gate was open to every one who came"),(1) nor even to give water from the water
that flows at their door, or to light another's candle at their own. Thus
good-will exists in all these, like a fount of waters refreshing the thirsty, and like
a light, which, shining forth to others, fails not them who have given a light
to others from their own light.(2)
168. There is also liberality springing from good-will, that makes one
tear up the bond of a debtor which one holds, without demanding any of the debt
back from him. Holy Job bids us act thus by his own example.(3) For he that has
does not borrow, but he that has not does not put an end to the agreement. Why,
then, if thou hast no need, dost thou save up for greedy heirs what thou canst
give back immediately, and so get praise for good-will, and that without loss
of money?
169. To go to the root of thereafter--good-will starts first with those at
home, that is with children, parents, brothers, and goes on from one step to
another throughout the world.(4) Having started from Paradise, it has filled the
world. For God set the feeling of good-will in the man and woman, saying:
"They shall be one flesh,"(5) and (one may add) one spirit. Wherefore Eve also
believed the serpent; for she who had received the gift of good-will did not think
there was ill-will.
CHAPTER XXXIII.
Good-will exists especially in the Church, and nourishes kindred virtues.
170. GOOD-WILL expands in the body of the Church,(6) by fellowship in
faith, by the bond of baptism, by kinship through grace received, by communion in
the mysteries. For all these bonds claim for themselves the name of intimacy,
the reverence of children, the authority and religious care of parents, the
relationship of brothers. Therefore the bonds of grace clearly point to an increase
of good-will.
171. The desire to attain to like virtues also stands one in good
stead;(7) just as again good-will brings about a likeness in character. For Jonathan
the king's son imitated the gentleness of holy David, because he loved him.
Wherefore those words: "With the holy thou shalt be holy,"(1) seem not only to be
concerned with our ordinary intercourse, but also to have some connection with
good-will. The sons of Noah indeed dwelt together, and yet their characters were
not at all alike. Esau and Jacob also dwelt together in their father's house,
but were very unlike. There was, however, no good-will between them to make the
one prefer the other to himself, but rather a rivalry as to which should first
get. the blessing. Since one was so hard, and the other gentle, good-will could
not exist as between such different characters and conflicting desires. Add to
this the fact that holy Jacob could not prefer the unworthy in son of his
father's house to virtue.
172. But nothing is so harmonious(2) as justice and impartiality. For
this, as the comrade and ally of good-will, makes us love those whom we think to be
like ourselves. Again, good-will contains also in itself fortitude. For when
friendship springs from the fount of good-will it does not hesitate to endure
the great dangers of life for a friend. "If evils come to me through him," it
says, "I will bear them."(3)
CHAPTER XXXIV.
Some other advantages of goodwill are here enumerated.
173. GOOD-WILL also is wont to remove the sword of anger. It is also
good-will that makes the wounds of a friend to be better than the willing kisses of
an enemy.(4) Goodwill again makes many to become one. For if many are friends,
they become one; in whom there is but one spirit and one opinion.(5) We note,
too, that in friendship corrections are pleasing. They have their sting, but
they cause no pain. We are pierced by the words of blame, but are delighted with
the anxiety that good-will shows.
174. To conclude, the same duties are not owed to all. Nor is regard ever
paid to persons, though the occasion and the circumstances of the case are
generally taken into consideration, so that one may at times have to help a
neighbour rather than one's brother. For Solomon also says: "Better is a neighbour
that is near than a brother far off."(1) For this reason a man generally trusts
himself to the good-will of a friend rather than to the ties of relationship with
his brother. So far does good-will prevail that it often goes beyond the
pledges given by nature.
CHAPTER XXXV.
On fortitude. This is divided into two parts: as it concerns matters of war
and matters at home. The first cannot be a virtue unless combined with justice
and prudence. The other depends to a large extent upon endurance.
175. WE have discussed fully enough the nature and force of what is
virtuous from the standpoint of justice.(2) Now let us discuss fortitude, which
(being a loftier virtue than the rest) is divided into two parts, as it concerns
matters of war and matters at home. But the thought of warlike matters seems to be
foreign to the duty of our office, for we have our thoughts fixed more on the
duty of the soul than on that of the body; nor is it our business to look to
arms, but rather to the affairs of peace. Our fathers, however, as Joshua, the
son of Nun, Jerubbaal, Samson, and David, gained great glory also in war.
176. Fortitude, therefore, is a loftier virtue than the rest, but it is
also one that never stands alone. For it never depends on itself alone. Moreover,
fortitude without justice is the source of wickedness.(3) For the stronger it
is, the more ready is it to crush the weaker, whilst in matters of war one
ought to see whether the war is just or unjust.
177. David never waged war unless he was driven to it. Thus prudence was
combined in him with fortitude in the battle. For even when about to fight
single-handed against Goliath, the enormous giant, he rejected the armour with which
he was laden.(4) His strength depended more on his own arm than on the weapons
of others. Then, at a distance, to get a stronger throw, with one cast of a
stone, he slew his enemy. After that he never entered on a war without seeking
counsel of the Lord.(5) Thus he was victorious in all wars, and even to his last
years was ready to fight. And when war arose with the Philistines, he joined
battle with their fierce troops, being desirous of winning renown, whilst
careless of his own safety.(1)
178. But this is not the only kind of fortitude which is worthy of note. We
consider their fortitude glorious, who, with greatness of mind, "through faith
stopped the mouth of lions, quenched the violence of fire, escaped the edge of
the sword, out of weakness were made strong."(2) They did not gain a victory
in common with many, surrounded with comrades, and aided by the legions, but won
their triumph alone over their treacherous foes by the mere courage of their
own souls. How unconquerable was Daniel, who feared not the lions raging round
about him. The beasts roared, whilst he was eating.(3)
CHAFFER XXXVI.
One of the duties of fortitude is to keep the weak from receiving injury;
another, to check the wrong motions of our own souls; a third, both to disregard
humiliations, and to do what is right with an even mind. All these clearly ought
to be fulfilled by all Christians, and especially by the clergy.
179. THE glory of fortitude, therefore, does not rest only on the strength
of one's body or of one's arms, but rather on the courage of the mind.(4) Nor
is the law of courage exercised in causing, but in driving away all harm. He
who does not keep harm off a friend, if he can, is as much in fault as he who
causes it. Wherefore holy Moses gave this as a first proof of his fortitude in
war. For when he saw an Hebrew receiving hard treatment at the hands of an
Egyptian, he defended him, and laid low the Egyptian and hid him in the sand.(5)
Solomon also says: "Deliver him that is led to death."(6)
180. From whence, then, Cicero and Panaetius, or even Aristotle, got these
ideas is perfectly clear. For though living before these two, Job had said: "I
delivered the poor out of the hand of the strong, and I aided the fatherless
for whom there was no helper. Let the blessing of him that was ready to perish
come upon me."(7) Was not he most brave in that he bore so nobly the attacks of
the devil, and overcame him with the powers of his mind?(8) Nor have we cause
to doubt the fortitude of him to whom the Lord said: "Gird up thy loins like a
man. Put on loftiness and power. Humble every one that doeth wrong."(9) The
Apostle...
...
... and to bring about order, wherein that is plainly conspicuous which we
call "decorum," or what is seemly. This is so closely connected with what is
virtuous, that one cannot separate the two.(1) For what is seemly is also
virtuous--and what is virtuous is seemly. So that the distinction lies rather in the
words than in the things themselves. That there is a difference between them we
can understand, but we cannot explain it.
229. To make an attempt to get some sort of a distinction between them, we
may say that what is virtuous may be compared to the good health and soundness
of the body, whilst what is seemly is, as it were, its comeliness and beauty.
And as beauty seems to stand above soundness and health and yet cannot exist
without them, nor be separated from them in any way--for unless one has good
health, one cannot have beauty and comeliness--so what is virtuous contains in
itself also what is seemly, so as to seem to start with it, and to be unable to
exist without it. What is virtuous, then, is like soundness in all our work and
undertaking; what is seemly is, as it were, the outward appearance, which, when
joined with what is virtuous, can only be known apart in our thoughts. For
though in some cases it seems to stand out conspicuous, yet it has its root in what
is virtuous, though the flower is its own. Rooted in this, it flourishes;
otherwise it fails and droops. For what is virtue, but to avoid anything shameful as
though it were death? And what is the opposite of virtue, except that which
brings barrenness and death? If, then, the essence of virtue is strong and
vigorous, seemliness will also quickly spring forth like a flower, for its root is
sound. But if the root of its purpose is corrupt, nothing will grow out of it.
230. In our writings this is put somewhat more plainly. For David says:
"The Lord reigneth, He is clothed with splendour."(2) And the Apostle says: "Walk
honestly as in the day." (3) The Greek text has <greek>euschmonws</greek>--and
this really means: with good clothing, with a good appearance. When God made
the first man, He created him with a good figure, with limbs well set, and gave
him a very noble appearance. He had not given him remission of sins. But
afterwards He, Who came in the form of a servant, and in the likeness of man, renewed
him with His Spirit, and poured His grace into his heart, and put on Himself
the splendour (1) of the redemption of the human race. Therefore the Prophet
said: "The Lord reigneth, He is clothed with splendour." (2) And again he says:
"A hymn beseems Thee, O God, in Sion. "(3) That is: It is right and good to fear
Thee, to love Thee, to pray to Thee, to honour Thee, for it is written: "Let
all things be done decently and in order."(4) But we can also fear, love, ask,
honour men; yet the hymn especially is addressed to God. This seemliness which
we offer to God we may believe to be far better than other things. It befits
also a woman to pray in an orderly dress, (5) but it especially beseems her to
pray covered, and to pray giving promise of purity together with a good
conversation.
CHAPTER XLVI.
A twofold division of what is seemly is given. Next it is shown that what is
according to nature is virtuous, and what is otherwise must be looked on as
shameful. This division is explained by examples.
231. Seemliness, therefore, which stands conspicuous has a twofold
division.(6) For there is what we may call a general seemliness, which is diffused
through all that is virtuous, and is seen, as one may say, in the whole body. It
is also individual, and shows itself clearly in some particular part. The first
has a consistent form and the perfection of what is virtuous harmonizing in
every action. For all its life is consistent with itself, and there is no
discrepancy in anything. The other is concerned when there is any special action done
in a virtuous course of life.
232. At the same time let us note that it is seemly to live in accordance
with nature, and to pass our time in accordance with it, and that whatever is
contrary to nature is shameful. For the Apostle asks: "Is it comely that a woman
pray unto God uncovered; doth not nature itself teach you that if a man have
long hair, it is a shame unto him? For it is contrary to nature." And again he
says: "If a woman have long hair, it is a glory unto her."(7) It is according to
nature, since her hair is given her for a veil, for it is a natural veil. Thus
nature arranges for us both character and appearance, and we ought to observe
her directions. Would that we could guard her innocence, and not change what we
have received by our wickedness !
233. We have that general seemliness; for God made the beauty of this
world. We have it also in its parts; for when God made the light, and marked off
the day from the night, when He made heaven, and separated land and seas, when He
set the sun and moon and stars to shine on the earth, He approved of them all
one by one. Therefore this comeliness, which shone forth in each single part of
the world, was resplendent in the whole, as the Book of Wisdom shows, saying:
"I existed, in whom He rejoiced when He was glad at the completion of the
world." (1) Likewise also in the building up of the human body each single member
is pleasing, but the right adjustment of the members all together delights us
far more. For thus they seem to be united and fitted in one harmonious whole.
CHAPTER XLVII.
What is seemly should always shine forth in our life. What passions, then,
ought we to allow to come to a head, and which should we restrain?
234. If any one preserves an even tenor in the whole of life, and method
in all that he does, and sees there is order and consistency in his words and
moderation in his deeds, then what is seemly stands forth conspicuous in his life
and shines forth as in some mirror.
235. There should be besides a pleasant way of speaking, so that we may
win the good-will of those who hear us, and make ourselves agreeable to all our
friends and fellow-citizens, if possible. Let none show himself to be given to
flattery, nor to be desirous of flattery from any one. The one is a mark of
artfulness, the other of vanity.
236. Let no one ever look down on what another, least of all a good man,
thinks of him, for thus he learns to give regard to the good. For to disregard
the judgment of good men is a sign of conceitedness or of weakness. One of these
arises from pride, the other from carelessness.
237. We must also guard against the motions of our soul. The soul must
always watch and look after itself, so as to guard itself against itself. For
there are motions in which there is a kind of passion that breaks forth as it were
in a sort of rush. Wherefore in Greek it is called <greek>ormh</greek>, because
it comes out suddenly with some force. In these there lies no slight force of
soul or of nature. Its force, however, is twofold: on the one side it rests on
passion, on the other on reason, which checks passion, and makes it obedient to
itself, and leads it whither it will; and trains it by careful teaching to
know what ought to be done, and what ought to be avoided, so as to make it submit
to its kind tamer.
238. For we ought to be careful never to do anything rashly or carelessly,
or anything at all for which we cannot give a reasonable ground. For though a
reason for our action is not given to every one, yet everybody looks into it.
Nor, indeed, have we anything whereby we can excuse ourselves. For though there
is a sort of natural force in every passion of ours, yet that same passion is
subject to reason by the law of nature itself, and is obedient to it.(1)
Wherefore it is the duty of a careful watchman so to keep a lookout, that passion may
not outrun reason nor utterly forsake it, lest by outstripping it confusion be
caused, and reason be shut out, and come tO nothing by such desertion. Disquiet
destroys consistency. Withdrawal shows cowardice and implies indolence. For
when the mind is disquieted passion spreads wide and far, and in a fierce
outburst endures not the reins of reason and feels not the management of its driver so
as to be turned back. Wherefore as a rule not only is the soul perturbed and
reason lost, but one's countenance gets inflamed by anger or by lust, it grows
pale with fear, it contains not itself in pleasure, and cannot bear joy.
239. When this happens, then that natural judgment and weight of character
is cast aside, and that consistency which alone in deed and thought can keep
up its own authority and what is seemly, can no longer be retained.
240. But fiercer passion springs from excessive anger,' which the pain of
some wrong received kindles within us. The monitions of the psalm which forms
the opening of our subject instruct us on this point. Beautifully, then, has it
come about that, in writing on duties, we used that declaration of our opening
passage which also itself has to do with the direction of duty.
241. But since (as was but right) we there only touched upon the matter,
as to how each one ought to take care not to be disturbed when wrong is done
him, for fear that our preliminary remarks should run to too great length, I think
that I will now discuss it a little more fully. For the occasion is opportune,
as we are speaking on the different parts of temperance, to see how anger may
be checked.
CHAPTER XLVIII.
The argument for restraining anger is given again. Then the three classes of
those who receive wrongs are set forth; to the most perfect of which the Apostle
and David are said to have attained. He takes the opportunity to state the
difference between this and the future life.
242. We wish if we can to point out three classes of men who receive
wrongs in holy Scripture. One of these forms the class of those whom the sinner
reviles, abuses, rides over rough-shod.(1) And just because justice fails them,
shame grows, pain increases. Very many of my own order, of my own number, are like
these. For if any one does me, who am weak, an injury, perhaps, though I am
weak, I may forgive the wrong done me. If he charges me with an offence I am not
such an one as to be content with the witness of my own conscience, although I
know I am clear of what he brings against me; but I desire, just because I am
weak, to wash out the mark of my inborn shame. Therefore I demand eye for eye,
and tooth for tooth, and repay abuse with abuse.
243. If, however, I am one who is advancing, although not yet perfect, I
do not return the reproaches; and if he breaks out into abuse, and fills my ears
with reproaches, I am silent and do not answer.
244. But if I am perfect (I say this only by way of example, for in truth
I am weak), if, then, I am perfect, I bless him that curses me, as Paul also
blessed, for he says: "Being reviled we bless." (2) He had heard Him Who says:
"Love your enemies, pray for them which despitefully use you .and persecute
you."(3) And so Paul suffered persecution and endured it, for he conquered and
calmed his human feelings for the sake of the reward set before him, namely, that he
should become a son of God if he loved his enemies.
245. We call show, too, that holy David was like to Paul in this same
class of virtue. When the son of Shimei cursed him, and charged him with heavy
offences, at the first he was silent and humbled himself, and was silent even about
his good deeds, that is, his knowledge of good works. Then he even asked to be
cursed; for when he was cursed he hoped to gain divine pity.(1)
246. But see how he stored up humility and justice and prudence so as to
merit grace from the Lord! At first he said: "Therefore he cursed me, because
the Lord hath said unto him that he should curse. "(2) Here we have humility; for
he thought that those things which are divinely ordered were to be endured
with an even mind, as though he were but some servant lad. Then he said: "Behold
my son, which came forth of my bowels, seeketh my life." (3) Here we have
justice. For if we suffer hard things at the hand of our own family, why are we angry
at what is done to us by strangers? Lastly he says: "Let him alone that he may
curse, for the Lord hath bidden him. It may be that the Lord will look on my
humiliation and requite me good for this cursing."(4) So he bore not only the
abuse, but left the man unpunished when throwing stones and following him. Nay,
more I After his victory he freely granted him pardon when he asked for it.
247. I have written this to show that holy David, in true evangelical
spirit, was not only not offended, but was even thankful to his abuser, and was
delighted rather than angered by his wrongs, for which he thought some return
would be granted to him. But, though perfect, he sought something still more
perfect. As a man he grew hot at the pain of his wrongs, but like a good soldier he
conquered, he endured like a brave wrestler. The end and aim of his patience was
the expectation of the fulfilment of the promises, and therefore he said:
"Lord, make me to know mine end and the measure of my days, what it is: that I may
know what is wanting to me."(5) He seeks, then, that end of the heavenly
promises, when each one shall arise in his own order: "Christ the firstfruits, then
they that are Christ's who have believed in His coming. Then cometh the end."(6)
For when the kingdom is delivered up to God, even the Father, and all the
powers are put down, as the Apostle says, then perfection begins. Here, then, is
the hindrance, here the weakness of the perfect; there full perfection. Thus it
is he asks for those days of eternal life which are, and not for those which
pass away, so that he may know what is wanting to him, what is the land of promise
that bears everlasting fruits, which is the first mansion in his Father's
house, which the second, which the third, wherein each one will rest according to
his merits.
248. We then must strive for that wherein is perfection and wherein is
truth. Here is the shadow, here the image;(1) there the truth. The shadow is in
the law, the image in the Gospel, the truth in heaven. In old times a lamb, a
Calf was offered; now Christ is offered. But He is offered as man and as enduring
suffering. And He offers Himself as a priest to take away our sins, here in an
image, there in truth,(2) where with the Father He intercedes for us as our
Advocate Here, then, we walk in an image, we see in an image; there face to face
where is full perfection.For all perfection rests in the truth.
CHAPTER XLIX.
We must reserve the likeness of the virtues in ourselves. The likeness of
the devil and of vice must be got rid of, and especially that of avarice; for
this deprives us of liberty, and despoils those who are in the midst of vanities
of the image of God.
249. Whilst, then, we are here let us preserve the likeness, that there we
may attain to the truth. Let the likeness of justice exist in us, likewise
that of wisdom, for we shall come to that day and shall be rewarded according to
our likeness.
250. Let not the adversary find his image in thee, let him not find fury
nor rage; for in these exists the likeness of wickedness. "Our adversary the
devil as a roaring lion seeketh whom he may kill, whom he may devour." (3) Let him
not find desire for gold, nor heaps of money, nor the appearance of vices,
lest he take from thee the voice of liberty. For the voice of true liberty is
heard, when thou canst say: "The prince of this world shall come, and shall find no
part in me."(4) Therefore, if thou art sure that he will find nothing in thee,
when he comes to search through thee, thou wilt say, as the patriarch Jacob
did to Laban: "Know now if there is aught of thine with me."(5) Rightly do we
account Jacob blessed with whom Laban could find naught of his. For Rachel had
hidden the gold and silver images of his gods.
251. If, then, wisdom, and faith, and contempt of the world, and spiritual
grace, exclude all faithlessness, thou wilt be blessed; for thou regardest not
vanity and folly and lying. Is it a light thing to take away from thy
adversary the opportunity to speak, so that he can have no ground to make his complaint
against thee? Thus he who looks not on vanity is not perturbed; but he who
looks upon it is perturbed, and that, too, all to no purpose. Is it not a vain
thing to heap up riches? for surely to seek for fleeting things is vain enough.
And when thou hast gathered them, how dost thou know that thou shall have them in
possession?
252. Is it not vain for a merchant to journey by night and by day, that he
may be able to heap up treasures? Is it not vain for him to gather
merchandise, and to be much perturbed about its price, for fear he might sell it for less
than he gave? that he should strive everywhere for high prices, and thus
unexpectedly call up robbers against himself through their envy at his much-vaunted
business; or that, without waiting for calmer winds, impatient of delays, he
should meet with shipwreck whilst seeking for gain?
253. And is not he, too, perturbed in vain who with great toil amasses
wealth, though he knows not what heir to leave it to? Often and often all that an
avaricious man has got together with the greatest care, his spendthrift heir
scatters abroad with headlong prodigality. The shameless prodigal, blind to the
present, heedless of the future, swallows up as in an abyss what took so long to
gather. Often, too, the desired successor gains but envy for his share of the
inheritance, and by his sudden death hands over the whole amount of the
succession, which he has hardly entered upon, to strangers.
254. Why, then, dost thou idly spin a web which is worthless and
fruitless? And why dost thou build up useless heaps of treasures like spiders' webs? For
though they overflow, they are no good; nay, they denude thee of the likeness
of God, and put on thee the likeness of the earthy. If any one has the likeness
of the tyrant, is he not liable to condemnation? Thou layest aside the
likeness of the Eternal King, and raisest in thyself the image of death. Rather cast
out of the kingdom of thy soul the likeness of the devil, and raise up the
likeness of Christ. Let this shine forth in thee; let this glow brightly in thy
kingdom, that is, thy soul, for it destroys the likeness of all vices. David says
of this: "0 Lord, in Thy kingdom thou bringest their images to nothing. "(1)
For when the Lord has adorned Jerusalem according to His own likeness, then every
likeness of the adversary is destroyed.
CHAPTER L.
The Levites ought to be utterly free from all earthly desires. What their
virtues should be on the Apostle's own showing, and how great their purity must be.
Also what their dignity and duty is, for the carrying out of which the chief
virtues are necessary. He states that these were not unknown to the
philosophers, but that they erred in their order. Some are by their nature in accordance
with duty, which yet on account of what accompanies them become contrary to duty.
From whence he gathers what gifts the office of the Levites demands. To
conclude, he adds an exposition of Moses' words when blessing the tribe of Levi.
255. If, then, in the Gospel of the Lord the people themselves were taught
and led to despise riches,(1) how much more ought ye Levites no longer to be
bound down by earthly desires. For your portion is God. For when their earthly
possessions were portioned out by Moses to the people of our fathers, the Lord
suffered not the Levites to have a share in that earthly possession, (2) for He
Himself would be the strength of their inheritance. Wherefore David says: "The
Lord is the portion of mine inheritance and of my cup."(3) Whence we get the
name "Levite," which means: "Himself is mine," or "Himself for me." Great, then,
is his honour, that God should say of him: Himself is Mine. Or, as was said to
Peter about the piece of money found in the fish's mouth: "Give to them for Me
and for thee."(4) Wherefore the Apostle, when he said: "A bishop should be
sober, modest, of good behaviour, given to hospitality, apt to teach, not covetous,
nor a brawler, one that rules well his own house," also added: "Likewise must
the deacons be grave, not double-tongued, not given to much wine, not greedy of
filthy lucre, holding the mystery of the faith in a pure conscience. And let
them also first be proved, and so let them serve, being found blameless. "(5)
256. We note how much is required of us. The minister of the Lord should
abstain from wine, so that he may be upheld by the good witness not only of the
faithful but also by those who are without. For it is right that the witness to
our acts and works should be the opinion of the public at large, that the
office be not disgraced. Thus he who sees the minister of the altar adorned with
suitable virtues may praise their Author, and reverence the Lord Who has such
servants. The praise of the Lord sounds forth where there is a pure possession and
an innocent rule at home.
257. But what shall I say about chastity, when only one and no second
union is allowed? As regards marriage, the law is, not to marry again, nor to seek
union with another wife. It seems strange to many why impediment should be
caused by a second marriage entered on before baptism, so as to prevent election to
the clerical office, and to the reception of the gift of ordination; seeing
that even crimes are not wont to stand in the way, if they have been put away in
the sacrament of baptism.(1) But we must learn, that in baptism sin can be
forgiven, but law cannot be abolished. In the case of marriage there is no sin, but
there is a law. Whatever sin there is can be put away, whatever law there is
cannot be laid aside in marriage. How could he exhort to widowhood who himself
had married more than once?
258. But ye know that the ministerial office must be kept pure and
unspotted, and must not be defiled by conjugal intercourse; ye know this, I say, who
have received the gifts of the sacred ministry, with pure bodies, and unspoilt
modesty, and without ever having enjoyed conjugal intercourse. I am mentioning
this, because in some out-of-the-way places, when they enter on the ministry, or
even when they become priests, they have begotten children. They defend this
on the ground of old custom, when, as it happened, the sacrifice was offered up
at long intervals. However, even the people had to be purified two or three
days beforehand, so as to come clean to the sacrifice, as we read in the Old
Testament.(2) They even used to wash their clothes. If such regard was paid in what
was only the figure, how much ought it to be shown in the reality ! Learn then,
Priest and Levite, what it means to wash thy clothes. Thou must have a pure
body wherewith to offer up the sacraments. If the people were forbidden to
approach their victim unless they washed their clothes, dost thou, while foul in
heart and body, dare to make supplication for others? Dost thou dare to make an
offering for them?
259. The duty of the Levites is no light one, for the Lord says of them:
"Behold I have taken the Levites from among the children of Israel, instead of
every first-born that openeth the matrix among the children of Israel. These
shall be their redemption, and the Levites shall be Mine. For I hallowed unto Me
all the first-born in the land of Egypt."(1) We know that the Levites are not
reckoned among the rest, but are preferred before all, for they are chosen out of
all, and are sanctified like the firstfruits and the firstlings which belong
to the Lord, since the payment of vows and redemption for sin are offered by
them. "Thou shalt not receive them," He says, "among the children of Israel, but
thou shalt appoint the Levites over the tabernacle of testimony, and over all
the vessels thereof, and over all things that belong to it. They shall bear the
tabernacle and all the vessels thereof, and they shall minister in it, and shall
encamp round about the tabernacle. And when the tabernacle setteth forward the
Levites shall take it down, and when the camp is pitched they shall set up the
tabernacle again. And the stranger that cometh nigh shall surely be put to
death." (2)
260. Thou, then, art chosen out of the whole number of the children of
Israel, regarded as the firstfruits of the sacred offerings, set over the
tabernacle so as to keep guard in the camp of holiness and faith, to which if a
stranger approach, he shall surely die. Thou art placed there to watch over the ark of
the covenant. All do not see the depths of the mysteries, for they are hid
from the Levites, lest they should see who ought not to see, and they who cannot
serve should take it up. Moses, indeed, saw the circumcision of the Spirit, but
veiled it, so as to give circumcision only in an outward sign. He saw the
unleavened bread of sincerity and truth; he saw the sufferings of the Lord, but he
veiled the unleavened bread of truth in the material unleavened bread, he veiled
the sufferings of the Lord in the sacrifice of a lamb or a calf. Good Levites
have ever preserved the mystery entrusted to them under the protection of their
own faith, and yet dost thou think little of what is entrusted to thee? First,
thou shalt see the deep things of God, which needs wisdom. Next, thou must
keep watch for the people; this requires justice. Thou must defend the camp and
guard the tabernacle, which needs fortitude. Thou must show thyself continent and
sober, and this needs temperance.
261. These chief virtues, they who are without have recognized,(1) but
they considered that the order resting on society was higher than that resting on
wisdom; though wisdom is the foundation, and justice the building which cannot
stand unless it have a foundation. The foundation is Christ. (2)
262. First stands faith, which is a sign of wisdom, as Solomon says, in
following his father: "The fear of the Lord is the beginning of wisdom."(3) And
the law says: "Thou shalt love the Lord thy God, thou shalt love thy
neighbour."(4) It is a noble thing to do one's kindnesses and duties towards the whole of
the human race. But it is ever most seemly that thou shouldst give to God the
most precious thing thou hast, that is, thy mind, (5) for thou hast nothing
better than that. When thou hast paid thy debt to thy Creator, then thou mayest
labour for men, to show them kindness, and to give help; then thou mayest assist
the needy with money, or by some duty, or some service that lies in the way of
thy ministry; by money to support him; by paying a debt, so as to free him that
is bound; by undertaking a duty, so as to take charge of a trust, which he
fears to lose, who has put it by in trust.
263. It is a duty, then, to take care of and to restore what has been
entrusted to us. But meanwhile a change comes, either in time or circumstances,(6)
so that it is no longer a duty to restore what one has received. As, for
instance, when a man demands back his money as an open enemy, to use it against his
country, and to offer his wealth to barbarians. Or, if thou shouldst have to
restore it, whilst another stood by to extort it from him by force. If thou
restore money to a raving lunatic when he cannot keep it; if thou give up to a madman
a sword once put by with thee, whereby he may kill himself, is it not an act
contrary to duty to pay the debt? Is it not contrary to duty to take knowingly
what has been got by a thief, so that he who has lost it is cheated out of it?
264. It is also sometimes contrary to duty to fulfil a promise, (7) or to
keep an oath. As was the case with Herod, who swore that whatever was asked he
would give to the daughter of Herodies, and so allowed the death of John, that
he might not break his word.(1) And what shall I say of Jephthah,(2) who
offered up his daughter in sacrifice, she having been the first to meet him as he
returned home victorious; whereby he fulfilled the vow which he had made that he
would offer to God whatever should meet him first. It would have been better to
make no promise at all, than to fulfil it in the death of his daughter.
265. Ye are not ignorant how important it is to look to this. And so a
Levite is chosen to guard the sanctuary, one who shall never fail in counsel, nor
forsake the faith, nor fear death, nor do anything extravagant, so that in his
whole appearance he may give proof of his earnestness. For he ought to have not
only his soul but even his eyes in restraint, so that no chance mishap may
bring a blush to his forehead. For "whosoever looketh on a woman to desire her
hath already committed adultery with her in his heart."(3) Thus adultery is
committed not only by actual committal of the foul deed, but even by the desire of
the ardent gaze.
266. This seems high and somewhat severe, but in a high office it is not
out of place. For the grace of the Levites is such that Moses spoke of them as
follows in his blessing: "Give to Levi his men, give Levi his trusted ones, give
Levi the lot of his inheritance, and his truth to the holy men whom they
tempted in temptation, and reviled at the waters of contradiction. Who said to his
father and mother, I know thee not, and knew not his brethren, and renounced his
children. He guarded Thy word and kept Thy testimony."(1)
267. They, then, are His men, His trusty ones, who have no deceit in their
hearts, hide no treachery within them, but guard His words and ponder them in
their heart, as Mary pondered them ;(2) who know not their parents so as to put
them before their duty; who hate the violators of chastity, and avenge the
injury done to purity; and know the times for the fulfilling of their duty, as
also which duty is the greater, which the lesser, and to what occasion each is
suited. In all this they follow that alone which is virtuous. And who, where there
are two virtuous duties, think that which is the more virtuous must come
first. These are in truth tightly blessed.
268. If any one makes known the just works of the Lord, and offers Him
incense, then: "Bless, O Lord, his strength; accept the work of his hands,"(3)
that he may find the grace of the prophetic blessing with Him Who liveth and
reigneth for ever and ever. Amen.