THREE BOOKS ON THE DUTIES OF THE CLERGY -- BY ST. AMBROSE BISHOP OF MILAN,
BOOK II
BOOK II.
CHAPTER I.
Happiness in life is to be gained by living virtuously, inasmuch as thus a
Christian, whilst despising glory and the favour of men, desires to please God
alone in what he does.
1. Is the first book we spoke of the duties(4) which we thought befitted a
virtuous life, whereon no one has ever doubted but that a blessed life, which
the Scripture calls eternal life, depends. So great is the splendour of a
virtuous life that a peaceful conscience and a calm innocence work out a happy life.
And as the risen sun hides the globe of the moon and the light of the stars,
so the brightness of a virtuous life, where it glitters in true pure glory,
casts into the shade all other things, which, according to the desires of the body,
are considered to be good, or are reckoned in the eyes of the world to be
great and noble.
2. Blessed, plainly, is that life which is not valued at the estimation of
outsiders, but is known, as judge of itself, by its own inner feelings. It
needs no popular opinion as its reward in any way; nor has it any fear of
punishments. Thus the less it strives for glory, the more it rises above it. For to
those who seek for glory, that reward in the shape of present things is but a
shadow of future ones, and is a hindrance to eternal life, as it is written in the
Scriptures: "Verily, I say unto you, they have received their reward. "(4) This
is said of those who, as it were, with the sound of a trumpet desire to make
known to all the world the liberality they exercise towards the poor. It is the
same, too, in the case of fasting, which is done but for outward show. "They
have," he says, "their reward."
3. It therefore belongs to a virtuous life to show mercy and to fast in
secret; that thou mayest seem to be seeking a reward from thy God alone, and not
from men. For he who seeks it from man has his reward, but he who seeks it from
God has eternal life, which none can give but the Lord of Eternity, as it is
said: "Verily, I say unto thee, to-day shalt thou be with Me in Paradise."(1)
Wherefore the Scripture plainly has called that life which is blessed, eternal
life. It has not been left to be appraised according to man's ideas on the
subject, but has been entrusted to the divine judgment.
CHAPTER II.
The different ideas of philosophers on the subject of happiness. He proves,
first, from the Gospel that it rests on the knowledge of God and the pursuit of
good works; next, that it may not be thought that this idea was adopted from the
philosophers, he adds proofs from the witness of the prophets.
4. The philosophers have made a happy life to depend, either (as
Hieronymus(2)) on freedom from pain, or (as Herillus(3)) on knowledge. For Herillus,
hearing knowledge very highly praised by Aristotle(4) and Theophrastus,(5) made it
alone to be the chief good, when they really praised it as a good thing, not
as the only good; others, as Epicurus,(6) have called pleasure such; others, as
Callipho,(7) and after him Diodorus,(8) understood it in such a way as to make
a virtuous life go in union, the one with pleasure, the other with freedom from
pain, since a happy life could not exist without it. Zeno,(9) the Stoic,
thought the highest and only good existed in a virtuous life. But Aristotle and
Theophrastus and the other Peripatetics maintained that a happy life consisted in
virtue, that is, in a virtuous life, but that its happiness was made complete by
the advantages of the body and other external good things.
5. But the sacred Scriptures say that eternal life rests on a knowledge of
divine things and on the fruit of good works. The Gospel bears witness to both
these statements. For the Lord Jesus spoke thus of knowledge: "This is eternal
life, to know Thee, the only true God, and Jesus Christ Whom Thou hast
sent,"(1) About works He gives this answer: "Every one that hath forsaken house, or
brethren, or sisters, or father, or mother, or wife, or children, or lands, for
My Name's sake, shall receive an hundred-fold, and shall inherit everlasting
life."(2)
6. Let no one think that this was but lately said, and that it was spoken
of by the philosophers before it was mentioned in the Gospel. For the
philosophers, that is to say, Aristotle and Theophrastus, as also Zeno and Hieronymus,
certainly lived before the time of the Gospel; but they came after the prophets.
Let them rather think how long before even the names of the philosophers were
heard of, both of these seem to have found open expression through the mouth of
the holy David; for it is written: "Blessed is the man whom Thou instructest,
O Lord, and teachest him out of Thy law."(3) We find elsewhere also: "Blessed
is the man that feareth the Lord, he will rejoice greatly in His commandments,
"(4) We have proved our point as regards knowledge, the reward for which the
prophet states to be the fruit of eternity, adding that in the house of the man
that feareth the Lord, or is instructed in His law and rejoices greatly in the
divine commandments, "is glory and riches; and his justice abideth for ever and
ever."(5) He has further also in the same psalm stated of good works, that they
gain for an upright man the gift of eternal life. He speaks thus: "Blessed is
the man that showeth pity and lendeth, he will guide his affairs with
discretion, surely he shall not be moved for ever, the righteous shall be in everlasting
remembrance,"(6) And further: "He hath dispersed, he hath given to the poor,
his justice endureth for ever."(7)
7. Faith, then, has [the promise of] eternal life, for it is a good
foundation. Good works, too, have the same, for an upright man is tested by his words
and acts. For if a man is always busy talking and yet is slow to act, he shows
by his acts how worthless his knowledge is: besides it is much worse to know
what one ought to do, and yet not to do what one has learnt should be done. On
the other hand, to be active in good works and unfaithful at heart is as idle as
though one wanted to raise a beautiful and lofty dome upon a bad foundation.
The higher one builds, the greater is the fall; for without the protection of
faith good works cannot stand. A treacherous anchorage in a harbour perforates a
ship, and a sandy bottom quickly gives way and cannot bear the weight of the
building placed upon it. There then will be found the fulness of reward, where
the virtues are perfect, and where there is a reasonable agreement between words
and acts.
CHAPTER III.
The definition of blessedness as drawn from the Scriptures is considered and
proved. It cannot be enhanced by external good fortune, nor can it be weakened
by misfortune.
8. As, then, knowledge, so far as it stands alone, is put aside either as
worthless, according to the superfluous discussions of the philosophers,(1) or
as but an imperfect idea, let us now note how clearly the divine Scriptures
explain a thing about which we see the philosophers held so many involved and
perplexing ideas. For the Scriptures state that nothing is good but what is
virtuous, and declare that virtue is blessed in every circumstance, and that it is
never enhanced by either corporal or other external good fortune, nor is it
weakened by adversity. No state is so blessed as that wherein one is free from sin,
is filled with innocence, and is fully supplied with the grace of God. For it is
written: "Blessed is the man that hath not walked in the counsel of the
ungodly, and hath not stood in the way of sinners, and hath not sat in the seat of
pestilence, but in the law of the Lord was his delight."(2) And again: "Blessed
are the undefiled in the way, who walk in the law of the Lord."(3)
9. Innocence, then, and knowledge make a man blessed. We have also noted
already that the blessedness of eternal life is the reward for good works. It
remains, then, to show that when the patronage of pleasure or the fear of pain is
despised (and the first of these one abhors as poor and effeminate, and the
other as unmanly and weak), that then a blessed life can rise up in the midst of
pain. This can easily be shown when we read: "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 great is your reward in
heaven; for so persecuted they the prophets which were before you."(1) And again:
"He that will come after Me, let him take up his cross and follow Me."(2)
CHAPTER IV.
The same argument, namely, that blessedness is not lessened or added to by
external matters, is illustrated by the example of men of old.
10. There is, then, a blessedness even in pains and griefs. All which
virtue with its sweetness checks and restrains, abounding as it does in natural
resources for either soothing conscience or increasing grace. For Moses was
blessed in no small degree when, surrounded by the Egyptians and shut in by the sea,
he found by his merits a way for himself and the people to go through the
waters.(3) When was he ever braver than at the moment when, surrounded by the
greatest dangers, he gave not up the hope of safety, but besought a triumph?
11. What of Aaron? When did he ever think himself more blessed than when
he stood between the living and the dead, and by his presence stayed death from
passing from the bodies of the dead to the lines of the living?(4) What shall I
say of the youth Daniel, who was so wise that, when in the midst of the lions
enraged with hunger, he was by no means overcome with terror at the fierceness
of the beasts. So free from fear was he, that he could eat, and was not afraid
he might by his example excite the animals to feed on him.(5)
12. There is, then, in pain a virtue that can display the sweetness of a
good conscience, and therefore it serves as a proof that pain does not lessen
the pleasure of virtue. As, then, there is no loss of blessedness to virtue
through pain, so also the pleasures of the body and the enjoyment that benefits give
add nothing to it. On this the Apostle says well: "What things to me were
gain, those I counted loss for Christ," and he added: "Wherefore I count all things
but loss, and do count them but dung, that I may win Christ."(6)
13. Moses, too, thought the treasures of Egypt to be his loss, and thus
showed forth in his life the reproach of the Cross of the Lord. He was not rich
when he had abundance of money, nor was he afterwards poor when he was in want
of food, unless, perchance, there is any one who thinks he was less happy when
daily food was wanting to him and his people in the wilderness. But yet manna,
that is, angels' food, which surely none will dare deny to be a mark of the
greatest good and of blessedness, was given him from heaven; also the daily shower
of meat was sufficient to feed the whole multitude.(1)
14. Bread for food also failed Elijah, that holy man, had he sought for
it; but it seemed not to fail him because he sought it not. Thus by the daily
service of the ravens bread was brought to him in the morning, meat in the
evening.(2) Was he any the less blessed because he was poor to himself? Certainly not.
Nay, he was the more blessed, for he was rich toward God. It is better to be
rich for others than for oneself. He was so, for in the time of famine he asked
a widow for food, intending to repay it, so that the barrel of meal failed not
for three years and six months, and the oil jar sufficed and served the needy
widow for her daily use all that time also.(3) Rightly did Peter wish to be
there where he saw them. Rightly did they appear in the mount with Christ in
glory,(4) for He Himself became poor when He was rich.
15. Riches, then, give no assistance to living a blessed life, a fact that
the Lord clearly shows in the Gospel, saying: "Blessed are ye poor, for yours
is the kingdom of God. Blessed are they that hunger and thirst now, for they
shall be filled. Blessed are ye that weep now, for ye shall laugh."(5) Thus it is
stated as plainly as possible that poverty, hunger, and pain, which are
considered to be evils, not only are not hindrances to a blessed life, but are
actually so many helps toward it.
CHAPTER V.
Those things which are generally looked on as good are mostly hindrances to a
blessed life, and those which are looked on as evil are the materials out of
which virtues grow. What belongs to blessedness is shown by other examples.
16. But those things which seem to be good, as riches, abundance, joy
without pain, are a hindrance to the fruits of blessedness, as is clearly stated in
the Lord's own words, when He said: "Woe to you rich, for ye have received
your consolation! Woe unto you that are full, for ye shall hunger, and to those
who laugh, for they shall mourn ! "(1) So, then, corporal or external good things
are not only no assistance to attaining a blessed life, but are even a
hindrance to it.
17. Wherefore Naboth was blessed, even though he was stoned by the rich;
weak and poor, as opposed to the royal resources, he was rich in his aim and his
religion; so rich, indeed, that he would not exchange the inheritance of the
vineyard received from his father for the king's money; and on this account was
he perfect, for he defended the rights of his forefathers with his own blood.
Thus, also, Ahab was wretched on his own showing, for he caused the poor man to
be put to death, so as to take possession of his vineyard himself.(2)
18. It is quite certain that virtue is the only and the highest good; that
it alone richly abounds in the fruit of a blessed life; that a blessed life,
by means of which eternal life is won, does not depend on external or corporal
benefits, but on virtue only. A blessed life is the fruit of the present, and
eternal life is the hope of the future.
19. Some, however, there are who think a blessed life is impossible in
this body, weak and fragile as it is. For in it one must suffer pain and grief,
one must weep, one must be ill. So I could also say that a blessed life rests on
bodily rejoicing, but not on the heights of wisdom, on the sweetness of
conscience, or on the loftiness of virtue. It is not a blessed thing to be in the
midst of suffering; but it is blessed to be victorious over it, and not to be cowed
by the power of temporal pain.
20. Suppose that things come which are accounted terrible as regards the
grief they cause, such as blindness, exile, hunger, violation of a daughter,
loss of children. Who will deny that Isaac was blessed, who did not see in his old
age, and yet gave blessings with his benediction?(3) Was not Jacob blessed
who, leaving his father's house, endured exile as a shepherd for pay,(4) and
mourned for the violated chastity of his daughter,(5) and suffered hunger?(6) Were
they not blessed on whose good faith God received witness, as it is written:
"The God of Abraham, the God of Isaac, and the God of Jacob"?(1) A wretched thing
is slavery, but Joseph was not wretched; nay, clearly he was blessed, when he
whilst in slavery checked the lusts of his mistress.(2) What shall I say of holy
David who bewailed the death of three sons,(8) and, what was even worse than
this, his daughter's incestuous connection?(4) How could he be unblessed from
whom the Author of blessedness Himself sprung, Who has made many blessed? For:
"Blessed are they who have not seen yet have believed."(5) All these felt their
own weakness, but they bravely prevailed over it. What can we think of as more
wretched than holy Job, either in the burning of his house, or the instantaneous
death of his ten sons, or his bodily pains?(6) Was he less blessed than if he
had not endured those things whereby he really showed himself approved?
21. True it is that in these sufferings there is something bitter, and
that strength of mind cannot hide this pain. I should not deny that the sea is
deep because inshore it is shallow, nor that the sky is clear because sometimes it
is covered with clouds, nor that the earth is fruitful because in some places
there is but barren ground, nor that the crops are rich and full because they
sometimes have wild oats mingled with them. So, too, count it as true that the
harvest of a happy conscience may be mingled with some bitter feelings of grief.
In the sheaves of the whole of a blessed life, if by chance any misfortune or
bitterness has crept in, is it not as though the wild oats were hidden, or as
though the bitterness of the tares was concealed by the sweet scent of the corn?
But let us now proceed again with our subject.
CHAPTER VI.
On what is useful: not that which is advantageous, but that which is just and
virtuous. It is to be found in losses, and is divided into what is useful for
the body, and what is useful unto godliness.
22. Is the first book we made our division in such a way as to set in the
first place what is virtuous and what is seemly; for all duties are derived
from these. In the second place we set what is useful. But as at the start we said
that there was a difference between what is virtuous and what is seemly--which
one can comprehend more easily than one can explain--so also when we are
thinking of what is useful, we have to give considerable thought to what is the more
useful.(1)
23. But we do not reckon usefulness by the value of any gain in money, but
in acquiring godliness, as the Apostle says: "But godliness is profitable unto
all things, having promise of the life that now is, and of that which is to
come."(2) Thus in the holy Scriptures, if we look carefully we shall often find
that what is virtuous is called useful: "All things are lawful unto me, but all
things are not profitable" [useful].(3) Before that he was speaking of vices,
and so means: It is lawful to sin, but it is not seemly. Sins rest in one's own
power, but they are not virtuous. To live wantonly is easy, but it is not
right. For food serves not God but the belly.
24. Therefore, because what is useful is also just, it is just to serve
Christ, Who redeemed us. They too are just who for His Name's sake have given
themselves up to death, they are unjust who have avoided it. Of them it says: What
profit is there in my blood?(4) that is: what advance has my justice made?
Wherefore they also say: "Let us bind the just, for he is useless to us,"(5) that
is: he is unjust, for he complains of us, condemns and rebukes us. This could
also be referred to the greed of impious men, which closely resembles treachery;
as we read in the case of the traitor Judas, who in his longing for gain and
his desire for money put his head into the noose of treachery and fell.
25. We have then to speak of that usefulness which is full of what is
virtuous, as the Apostle himself has laid it down in so many words, saying: "And
this I speak for your own profit, not that I may cast a snare upon you, but for
that which is comely."(6) It is plain, then, that what is virtuous is useful,
and what is useful is virtuous; also that what is useful is just, and what is
just is useful. I can say this, for I am speaking, not to merchants who are
covetous from a desire to make gain, but to my children. And I am speaking of the
duties which I wish to impress upon and impart to you, whom I have chosen for the
service of the Lord; so that those things which have been already implanted and
fixed in your minds and characters by habit and training may now be further
unfolded to you by explanation and instruction.
26. Therefore as I am about to speak of what is useful, I will take up
those words of the Prophet: "Incline my heart unto Thy testimonies and not to
covetousness,"(1) that the sound of the word "useful" may not rouse in us the
desire for money. Some indeed put it thus: "Incline my heart unto Thy testimonies
and not to what is useful," that is, that kind of usefulness which is always on
the watch for making gains in business, and has been bent and diverted by the
habits of men to the pursuit of money. For as a rule most people call that only
useful which is profitable, but we are speaking of that kind of usefulness which
is sought in earthly loss "that we may gain Christ,"(2) whose gain is
"godliness with contentment."(3) Great, too, is the gain whereby we attain to
godliness, which is rich with God, not indeed in fleeting wealth, but in eternal gifts,
and in which rests no uncertain trial but grace constant and unending.
27. There is therefore a usefulness connected with the body, and also one
that has to do with godliness, according to the Apostle's division: "Bodily
exercise profiteth a little, but godliness is profitable unto all things."(4) And
what is so virtuous as integrity? what so seemly as to preserve the body
unspotted and undefiled, and its purity unsullied? What, again, is so seemly as that
a widow should keep her plighted troth to her dead husband? What more useful
than this whereby the heavenly kingdom is attained? For "there are some who have
made themselves eunuchs for the kingdom of heaven's sake."(5)
CHAPTER VII.
What is useful is the same as what is virtuous; nothing is more useful than
love, which is gained by gentleness, courtesy, kindness, justice, and the other
virtues, as we are given to understand from the histories of Moses and David.
Lastly, confidence springs from love, and again love from confidence.
28. There is therefore not only a close intercourse between what is
virtuous and what is useful, but the same thing is both useful and virtuous.
Therefore He Who willed to open the kingdom of heaven to all sought not what was useful
to Himself, but what was useful for all. Thus we must have a certain order and
proceed step by step from habitual or common acts to those which are more
excellent, so as to show by many examples the advancement of what is useful.
29. And first we may know there is nothing so useful as to be loved,(1)
nothing so useless as not to be loved; for to be hated in my opinion is simply
fatal and altogether deadly. We speak of this, then, in order that we may take
care to give cause for a good estimate and opinion to be formed of us, and may
try to get a place in others' affections through our calmness of mind and
kindness of soul. For goodness is agreeable and pleasing to all, and there is nothing
that so easily reaches human feelings. And if that is assisted by gentleness of
character and willingness, as well as by moderation in giving orders and
courtesy of speech, by honour in word, by a ready interchange of conversation and by
the grace of modesty, it is incredible how much all this tends to an increase
of love.(2)
30. We read, not only in the case of private individuals but even of
kings, what is the effect of ready and willing courtesy, and what harm pride and
great swelling words have done, so far as to make even kingdoms to totter and
powers to be destroyed. If any one gains the people's favour by advice or service,
by fulfilling the duties of his ministry or office, or if he encounters danger
for the sake of the whole nation, there is no doubt but that such love will be
shown him by the people that they all will put his safety and welfare before
their own.
31. What reproaches Moses had to bear from his people ! But when the Lord
would have avenged him on those who reviled him, he often used to offer himself
for the people that he might save them from the divine anger.(3) With what
gentle words used he to address the people, even after he was wronged I He
comforted them in their labours, consoled them by his prophetic declarations of the
future, and encouraged them by his works. And though he often spoke with God, yet
he was wont to address men gently and pleasantly. Worthily was he considered
to stand above all men. For they could not even look on his face,(4) and refused
to believe that his sepulchre was found.(5) He had captivated the minds of all
the people to such an extent; that they loved him even more for his gentleness
than they admired him for his deeds.
32. There is David too who followed his steps, who was chosen from among
all to rule the people. How gentle and kindly he was, humble in spirit too, how
diligent and ready to show affection. Before he came to the throne he offered
himself in the stead of all.(1) As king he showed himself an equal to all in
warfare, and shared in their labours. He was brave in battle, gentle in ruling,
patient under abuse, and more ready to bear than to return wrongs. So dear was he
to all, that though a youth, he was chosen even against his will to rule over
them, and was made to undertake the duty though he withstood it. When old he
was asked by his people not to engage in battle, because they all preferred to
incur danger for his sake rather than that he should undergo it for theirs.
33. He had bound the people to himself freely in doing his duty; first,
when he during the division among the people preferred to live like an exile at
Hebron(2) rather than to reign at Jerusalem; next, when he showed that he loved
valour even in an enemy. He had also thought that justice should be shown to
those who had borne arms against himself the same as to his own men. Again, he
admired Abner, the bravest champion of the opposing side, whilst he was their
leader and was yet waging war. Nor did he despise him when suing for peace, but
honoured him by a banquet.(3) When killed by treachery, he mourned and wept for
him. He followed him and honoured his obsequies, and evinced his good faith in
desiring vengeance for the murder; for he handed on that duty to his son in the
charge that he gave him,(4) being anxious rather that the death of an innocent
man should not be left unavenged, than that any one should mourn for his own.
34. It is no small thing, especially in the case of a king, so to perform
humble duties as to make oneself like the very lowest. It is noble not to seek
for food at another's risk and to refuse a drink of water, to contless a sin,
and to offer oneself to death for one's people. This latter David did, so that
the divine anger might be turned against himself, when he offered himself to the
destroying angel and said: "Lo I have sinned: I the shepherd have done
wickedly, but this flock, what hath it done? Let Thy hand be against me."(5)
35. What further should I say? He opened not his mouth to those planning
deceit, and, as though hearing not, he thought no word should be returned, nor
did be answer their reproaches. When he was evil spoken of, he prayed, when he
was cursed, he blessed. He walked in simplicity of heart, and fled from the
proud. He was a follower of those unspotted from the world, one who mixed ashes
with his food when bewailing his sins, and mingled his drink with weeping.(1)
Worthily, then, was he called for by all the people. All the tribes of Israel came
to him saying: "Behold, we are thy bone and thy flesh. Also yesterday and the
day before when Saul lived, and reigned, thou wast he that leddest out and
broughtest in Israel. And the Lord said to thee, Thou shalt feed My people!'(2) And
why should I say more about him of whom the word of the Lord has gone forth to
say: "I have found David according to My heart"?(3) Who ever walked in holiness
of heart and in justice as he did, so as to fulfil the will of God; for whose
sake pardon was granted to his children when they sinned, and their rights were
preserved to his heirs?(4)
36. Who would not have loved him, when they saw how dear he was to his
friends? For as he truly loved his friends, so he thought that he was loved as
much in return by his own friends. Nay, parents put him even before their own
children, and children loved him more than their parents. Wherefore Saul was very
angry and strove to strike Jonathan his son with a spear because he thought that
David's friendship held a higher place in his esteem than either filial piety
or a father's authority.(5)
37. It gives a very great impetus to mutual love if one shows love in
return to those who love us and proves that one does not love them less than
oneself is loved, especially if one shows it by the proofs that a faithful friendship
gives. What is so likely to win favour as gratitude? What more natural than to
love one who loves us? What so implanted and so impressed on men's feelings as
the wish to let another, by whom we want to be loved, know that we love him?
Well does the wise man say: "Lose thy money for thy brother and thy friend."(6)
And again: "I will not be ashamed to defend a friend, neither will I hide
myself from him."(7) If, indeed, the words in Ecclesiasticus testify that the
medicine of life and immortality is in a friend;(8) yet none has ever doubted that it
is in love that our best defence lies. As the Apostle says: "It beareth all
things, believeth all things, hopeth all things, endureth all things; love never
faileth."(9)
38. Thus David failed not, for he was dear to all, and wished to be loved
rather than feared by his subjects. Fear keeps the watch of temporal protection,
but knows not how to keep guard permanently.(1) And so where fear has
departed, boldness often creeps in; for fear does not force confidence but affection
calls it forth.
39. Love, then, is the first thing to give us a recommendation. It is a
good thing therefore to have our witness in the love of many.(2) Then arises
confidence, so that even strangers are not afraid to trust themselves to thy
kindness, when they see thee so dear to many. So likewise one goes through confidence
to love, so that he who has shown good faith to one or two has an influence as
it were on the minds of all, and wins the good-will of all.
CHAPTER VIII.
Nothing has greater effect in gaining good-will than giving advice; but none
can trust it unless it rests on justice and prudence. How conspicuous these two
virtues were in Solomon is shown by his well-known judgment.
40. Two things, therefore, love and confidence, are the most efficacious
in commending us to others; also this third quality if thou hast it, namely,
what many consider to be worthy of admiration in thee, and think to be rightly
worthy of honour(3) [the power, in fact, of giving good advice].
41. Since the giving of good advice is a great means of gaining men's
affections, prudence and justice are much needed in every case. These are looked
for by most, so that confidence at once is placed in him in whom they exist,
because he can give useful and trustworthy advice to whoever wants it. Who will put
himself into the hands of a man whom he does not think to be more wise than
himself who asks for advice? It is necessary therefore that he of whom advice is
asked should be superior to him who asks it. For why should we consult a man
when we do not think that he can make anything more plain than we ourselves see
it?
42. But if we have found a man that by the vigour of his character, by his
strength of mind and influence, stands forth above all others, and further, is
better fitted by example and experience than others; that can put an end to
immediate dangers, foresee future ones, point out those close at hand, can
explain a subject, bring relief in time, is ready not only to give advice but also to
give help,--in such a man confidence is placed, so that he who seeks advice
can say: "Though evil should happen to me through him, I will bear it."(1)
43. To a man of this sort then we entrust our safety and our reputation,
for he is, as we said before, just and prudent. Justice causes us to have no
fear of deceit, and prudence frees us from having any suspicions of error.
However, we trust ourselves more readily to a just than to a prudent man, to put it in
the way people generally do. But, according to the definition of the
philosophers, where there is one virtue, others exist too,(2) whilst prudence cannot
exist without justice. We find this stated also in our writers, for David says:
"The just showeth mercy and lendeth."(3) What the just lends, he says elsewhere:
"A good man is he that showeth mercy and lendeth, he will guide his words with
discretion. "(4)
44. Is not that noble judgment of Solomon full of wisdom and justice? Let
us see whether it is so.(5) "Two women," it says, "stood before King Solomon,
and the one said to him, Hear me, my lord, I and this woman dwell in one house,
and before the third day we gave birth and bore a son apiece, and were
together, there was no witness in the house, nor any other woman with us, only we two
alone. And her son died this night, because she overlaid it, and she arose at
midnight, and took my son from my breast, and laid it in her bosom, and her dead
child she laid at my breast, And I arose in the morning to give my child suck,
and found him dead. And I considered it at dawn, and behold it was not my son.
And the other woman said, Nay, but the living is my son, and the dead is thy
son."
45. This was their dispute, in which either tried to claim the living
child for herself, and denied that the dead one was hers. Then the king commanded a
sword to be brought and the infant to be cut in half, and either piece to be
given to one, one half to the one, and one half to the other. Then the woman
whose the child really was, moved by her feelings, cried out: "Divide not the
child, my lord; let it rather be given to her and live, and do not kill it." But
the other answered: "Let it be neither mine nor hers, divide it." Then the king
ordered that the infant should be given to the woman who had said: Do not kill
it, but give it to that woman; "For," as it says, "her bowels yearned upon her
son."(1)
46. It is not wrong to suppose that the mind of God was in him; for what
is hidden from God? What can be more hidden than the witness that lies deep
within; into which the mind of the wise king entered as though to judge a mother's
feelings, and elicited as it were the voice of a mother's heart. For a mother's
feelings were laid bare, when she chose that her son should live with another,
rather than that he should be killed in his mother's sight.
47. It was therefore a sign of wisdom to distinguish between secret
heart-thoughts, to draw the truth from hidden springs, and to pierce as it were with
the sword of the Spirit not only the inward parts of the body, but even of the
mind and soul. It was the part of justice also that she who had killed her own
child should not take away another's, but that the real mother should have her
own back again. Indeed the Scriptures have declared this. "All Israel," it
says, "heard of the judgment which the king had judged, and they feared the king,
for they saw that the wisdom of God was in him to do judgment."(2) Solomon also
himself had asked for wisdom, so that a prudent heart might be given him to
hear and to judge with justice.(3)
CHAPTER IX.
Though justice and prudence are inseparable, we must have respect to the ideas
of people in general, for they make a distinction between the different
cardinal virtues.
48. It is clear also, according to the sacred Scriptures, which are the
older, that wisdom cannot exist without justice, for where one of these two is,
there the other must be also. With what wisdom did Daniel expose the lie in the
false accusation brought against him by his thorough examination, so that those
false informers had no answer ready to hand!(4) It was a mark of prudence to
convict the criminals by the witness of their own words, and a sign of justice
to give over the guilty to punishment, and to save the innocent from it.
49. There is therefore an inseparable union between wisdom and justice;
but, generally speaking,(5) the one special form of virtue is divided up. Thus
temperance lies in despising pleasures, fortitude may be seen in undergoing
labours and dangers, prudence in the choice of what is good, by knowing how to
distinguish between things useful and the reverse; justice, in being a good guardian
of another's rights and protector of its own, thus maintaining for each his
own. We can make this fourfold division in deference to commonly received ideas;
and so, whilst deviating from those subtle discussions of philosophic learning
which are brought forth as though from some inner recess for the sake of
investigating the truth, can follow the commonly received use and their ordinary
meaning. Keeping, then, to this division, let us return to our subject.
CHAPTER X.
Men entrust their safety rather to a just than to a prudent man. But every one
is wont to seek out the man who combines in himself the qualities of justice
and prudence. Solomon gives us an example of this. (The words which the queen of
Sheba spoke of him are explained.) Also Daniel and Joseph.
50. We entrust our case to the most prudent man we can find, and ask
advice from him more readily than we do from others. However, the faithful counsel
of a just(1) man stands first and often has more weight than the great abilities
of the wisest of men: "For better are the wounds of a friend than the kisses
of others."(2) And just because it is the judgment of a just man, it is also the
conclusion of a wise one: in the one lies the result of the matter in dispute,
in the other readiness of invention.
51. And if one connects the two, there will be great soundness in the
advice given, which is regarded by all with admiration for the wisdom shown, and
with love for its justice. And so all will desire to hear the wisdom of that man
in whom those two virtues are found together, as all the kings of the earth
desired to see the face of Solomon and to hear his wisdom. Nay, even the queen of
Sheba came to him and tried him with questions. She came and spoke of all the
things that were in her heart, and heard all the wisdom of Solomon, nor did any
word escape her.(3)
52. Who she was whom nothing escaped, and that there was nothing which the
truth-loving Solomon did not tell her, learn, O man, from this which thou
hearest her saying: "It was a true report that I heard in mine own land of thy
words and of thy prudence, yet I did not believe those that told it me until I
came, and mine eyes had seen it; and behold the half was not told me. Thou hast
added good things over and above all that I heard in mine own land. Blessed are
thy women and blessed thy servants, which stand before thee, and that hear all
thy prudence."(1) Recognize the feast of the true Solomon, and who are set down
at that feast; recognize it wisely and think in what land all the nations shall
hear the fame of true wisdom and justice, and with what eyes they shall see
Him, beholding those things which are not seen. "For the things that are seen are
temporal, but the things which are not seen are eternal."(2)
53. What women are blessed but those of whom it is said "that many hear
the word of God and bring forth fruit"?(3) And again: "Whosoever doeth the word
of God is My father and sister and mother."(4) And who are those blessed
servants, who stand before Him, but Paul, who said: "Even to this day I stand
witnessing both to great and small;"(5) or Simeon, who was waiting in the temple to see
the consolation of Israel?(6) How could he have asked to be let depart, except
that in standing before the Lord he had not the power of departing, but only
according to the will of God? Solomon is put before us simply for the sake of
example, of whom it was eagerly expected that his wisdom should be heard.
54. Joseph also when in prison was not free from being consulted about
matters of uncertainty. His counsel(7) was of advantage to the whole of Egypt, so
that it felt not the seven years' famine, and he was able even to relieve other
peoples from their dreadful hunger.
55. Daniel, though one of the captives, was made the head of the royal
counsellors. By his counsels he improved the present and foretold the future.(8)
Confidence was put in him in all things, because he had frequently interpreted
things, and had shown that he had declared the truth.
CHAPTER XI.
A third element which tends to gain any one's confidence is shown to have been
conspicuous in Moses, Daniel, and Joseph.
56. But a third point seems also to have been noted in the case of those
who were thought worthy of admiration(1) after the example of Joseph, Solomon,
and Daniel. For what shall I say of Moses whose advice all Israel always waited
for,(2) whose life caused them to trust in his prudence and increased their
esteem for him? Who would not trust to the counsel of Moses, to whom the elders
reserved for decision whatever they thought beyond their understanding and powers?
57. Who would refuse the counsel of Daniel, of whom God Himself said: "Who
is wiser than Daniel?"(3) How can men doubt about the minds of those to whom
God has given such grace? By the counsel of Moses wars were brought to an end,
and for his merit's sake food came from heaven and drink from the rock.
58. How pure must have been the soul of Daniel to soften the character of
barbarians and to tame the lions!(4) What temperance was his, what
self-restraint in soul and body! Not unworthily did he become an object of admiration to
all, when--and all men do admire this,--though enjoying royal friendships, he
sought not for gold, nor counted the honour given him as more precious than his
faith. For he was willing to endure danger for the law of God rather than to be
turned from his purpose in order to gain the favour of men.
59. And what, again, shall I say of the chastity and justice of Joseph,
whom I had almost passed by, whereby on the one hand he rejected the allurements
of his mistress and refused rewards, on the other he mocked at death, repressed
his fear, and chose a prison? Who would not consider him a fit person to give
advice in a private case, whose fruitful spirit and fertile mind enriched the
barrenness of the time with the wealth of his counsels and heart?(5)
CHAPTER XII.
No one asks counsel from a man tainted with vice, or from one who is morose or
impracticable, but rather from one of whom we have a pattern in the Scriptures,
60. We note therefore that in seeking for counsel, uprightness of life,
excellence in virtues, habits of benevolence, and the charm of good-nature have
very great weight. Who seeks for a spring in the mud? Who wants to drink from
muddy water? So where there is luxurious living, excess, and a union of vices,
who will think that he ought to draw from that source? Who does not despise a
foul life? Who will think a man to be useful to another's cause whom he sees to be
useless in his own life? Who, again, does not avoid a wicked, ill-disposed,
abusive person, who is always ready to do harm? Who would not be only too eager
to avoid him?(1)
61. And who will come to a man however well fitted to give the best of
advice who is nevertheless hard to approach? It goes with him as with a fountain
whose waters are shut off. What is the advantage of having wisdom, if one
refuses to give advice? If one cuts off the opportunities of giving advice, the
source is closed, so as no longer to flow for others or to be of any good to oneself.
62. Well can we refer this to him who, possessing prudence, has defiled it
with the foulness of a vicious life and so pollutes the water at the source.
His life is a proof of a degenerate spirit.(2) How can one judge him to be good
in counsel whom one sees to be evil in character? He ought to be superior to
me, if I am ready to trust myself to him. Am I to suppose that he is fit to give
me advice who never takes it for himself, or am I to believe that he has time
to give to me when he has none for himself, when his mind is filled with
pleasures, and he is overcome by lust, is the slave of avarice, is excited by greed,
and is terrified with fright? How is there room for counsel here where there is
none for quiet?
63. That man of counsel whom I must admire and look up to, whom the
gracious Lord gave to our fathers, put aside all that was offensive. His follower he
ought to be, who can give counsel and protect another's prudence from vice; for
nothing foul can mingle with that.
CHAPTER XIII.
The beauty of wisdom is made plain by the divine testimony. From this he goes
on to prove its connection with the other virtues.
64. Is there any one who would like to be beautiful in face and at the
same time to have its charm spoilt by a beast-like body and fearful talons? Now
the form of virtues is so wonderful and glorious, and especially the beauty of
wisdom, as the whole of the Scriptures tell us. For it is more brilliant than the
sun, and when compared with the stars far outshines any constellation. Night
takes their light away in its train, but wickedness cannot overcome wisdom.(1)
65. We have spoken of its beauty, and proved it by the witness of
Scripture. It remains to show on the authority of Scripture(2) that there can be no
fellowship between it and vice, but that it has an inseparable union with the rest
of the virtues. "It has a spirit sagacious, undefiled, sure, holy, loving what
is good, quick, that never forbids a kindness, kind, steadfast, free from
care, having all power, overseeing all things." And again:(3) "She teacheth
temperance and justice and virtue."
CHAPTER XIV.
Prudence is combined with all the virtues, especially with contempt of riches.
66. Prudence, herefore, works through all things, she has fellowship with
all that is good. For how(4) can she give good advice unless she have justice
too, so that she may clothe herself in consistency, not fear death, be held back
by no alarm, no fear, nor think it right to be turned aside from the truth by
any flattery, nor shun exile, knowing that the world is the fatherland of the
wise man. She fears not want, for she knows that nothing is wanting to the wise
man, since the whole world of riches is his. What is greater than the man that
knows not how to be excited at the thought of money, and has a contempt for
riches, and looks down as from some lofty vantage-ground on the desires of men?
Men think that one who acts thus is more than man: "Who is this," it says, "and
we will praise him. For wonderful things hath he done in his life."(5) Surely he
ought to be admired who despises riches, seeing that most place them even
before their own safety.
67. The rule of economy and the authority of self-restraint befits all,
and most of all him who stands highest in honour; so that no love for his
treasures may seize upon such a man, and that he who rules over free men may never
become a slave to money. It is more seemly that in soul he should be superior to
treasures, and in willing service be subject to his friends. For humility
increases the regard in which one is held. It is praiseworthy and right for the chief
of men to have no desire for filthy lucre in common with Syrian traders and
Gilead merchants, nor to place all their hope of good in money, or to count up
their daily gains and to calculate their savings like a hireling.
CHAPTER XV.
Of liberality. To whom it must chiefly be shown, and how men of slender means
may show it by giving their service and counsel.
68. But if it is praiseworthy to have one's soul free from this failing,
how much more glorious is it to gain the love of the people by liberality which
is neither too freely shown to those who are unsuitable, nor too sparingly
bestowed upon the needy.
69. There are many kinds of liberality.(1) Not only can we distribute and
give away food to those who need it from our own daily supply, so that they may
sustain life; but we can also give advice and help to those who are ashamed to
show their want openly, so long as the common supplies of the needy are not
exhausted. I am now speaking of one set over some office. If he is a priest or
almoner, let him inform the bishop of them, and not withhold the name of any he
knows to be in any need, or to have lost their wealth and to be now reduced to
want; especially if they have not fallen into this trouble owing to wastefulness
in youth, but because of another's theft, or through loss of their inheritance
from no fault of their own, so that they cannot now earn their daily bread.
70. The highest kind of liberality is, to redeem captives, to save them
from the hands of their enemies, to snatch men from death, and, most of all,
women from shame, to restore children to their parents, parents to their children,
and, to give back a citizen to his country. This was recognized when Thrace and
Illyria were so terribly devastated.(2) How many captives were then for sale
all over the world! Could one but call them together, their number would have
surpassed that of a whole province. Yet there were some who would have sent back
into slavery those whom the Church had redeemed. They themselves were harder
than slavery itself to look askance at another's mercy. If they themselves (they
said) had come to slavery, they would be slaves freely. If they had been sold,
they would not refuse the service of slavery. They wished to undo the freedom
of others, though they could not undo their own slavery, unless perchance it
should please the buyer to receive his price again, whereby, however, slavery
would not be simply undone but redeemed.
71. It is then a special quality of liberality to redeem captives,(1)
especially from barbarian enemies who are moved by no spark of human feeling to
show mercy, except so far as avarice has preserved it with a view to redemption.
It is also a great thing to take upon oneself another's debt, if the debtor
cannot pay and is hard pressed to do so, and where the money is due by right and is
only left unpaid through want. So, too, it is a sign of great liberality to
bring up children, and to take care of orphans.
72. There are others who place in marriage maidens that have lost their
parents, so as to preserve their chastity, and who help them not only with good
wishes but also by a sum of money. There is also another kind of liberality
which the Apostle teaches: "If any that believeth hath widows let him relieve them,
that the Church be not burdened by supplying them, that it may have enough for
those that are widows indeed."(2)
73. Useful, then, is liberality of this sort; but it is not common to all.
For there are many good men who have but slender means, and are content with
little for their own use, and are not able to give help to lighten the poverty
of others. However, another sort of kindness is ready to their hand, whereby
they can help those poorer still. For there is a twofold liberality:(3) one that
gives actual assistance, that is, in money; the other, which is busy in offering
active help, is often much grander and nobler.
74. How much grander it was for Abraham to have recovered his captured
son-in-law by his victorious arms,(4) than if he had ransomed him! How much more
usefully did holy Joseph help King Pharaoh by his counsel to provide for the
future. than if he had offered him money! For money would not have bought back the
fruitfulness of any one state; whilst he by his foresight kept the famine for
five years(1) from the whole of Egypt.
75. Money is easily spent; counsels can never be exhausted. They only grow
the stronger by constant use. Money grows less and quickly comes to an end,
and has failed even kindness itself; so that the more there are to whom one wants
to give, the fewer one can help; and often one has not got what one thinks
ought to be given to others. But as regards the offer of advice and active help,
the more there are to spend it on, the more there seems to be, and the more it
returns to its own source. The rich stream of prudence ever flows back upon
itself, and the more it has reached out to, so much the more active becomes all
that remains.
CHAPTER XVI.
Due measure must be observed in liberality, that it may not be expended on
worthless persons, when it is needed by worthier ones. However, alms are not to be
given in too sparing and hesitating a way. One ought rather to follow the
example of the blessed Joseph, whose prudence is commended at great length.
76. It is clear, then,(2) that there ought to be due measure in our
liberality, that our gifts may not become useless. Moderation must be observed,
especially by priests, for fear that they should give away for the sake of
ostentation, and not for justice' sake. Never was the greed of beggars greater than it
is now. They come in full vigour, they come with no reason but that they are on
the tramp. They want to empty the purses of the poor--to deprive them of their
means of support. Not content with a little, they ask for more. In the clothes
that cover them they seek a ground to urge their demands, and with lies about
their lives they ask for further sums of money. If any one were to trust their
tale too readily, he would quickly drain the fund which is meant to serve for
the sustenance of the poor. Let there be method in our giving, so that the poor
may not go away empty nor the subsistence of the needy be done away and become
the spoil of the dishonest. Let there be then such due measure that kindness may
never be put aside, and true need never be left neglected.
77. Many pretend they have debts. Let the truth be looked into. They
bemoan the fact that they have been stripped of everything by robbers. In such a
case give credit only if the misfortune is apparent, or the person is well known;
and then readily give help. To those rejected by the Church supplies must be
granted if they are in want of food. He, then, that observes method in his giving
is hard towards none, but is free towards all, We ought not only to lend our
ears to hear the voices of those who plead, but also our eyes to look into their
needs. Weakness calls more loudly to the good dispenser than the voice of the
poor. It cannot always be that the cries of an importunate beggar will never
extort more, but let us not always give way to impudence. He must be seen who
does not see thee. He must be sought for who is ashamed to be seen. He also that
is in prison must come to thy thoughts; another seized with sickness must
present himself to thy mind, as he cannot reach thy ears.
78. The more people see thy zeal in showing mercy, the more will they love
thee, I know many priests who had the more, the more they gave, For they who
see a good dispenser give him something to distribute in his round of duty, sure
that the act of mercy will reach the poor. If they see him giving away either
in excess or too sparingly, they contemn either of these; in the one case
because he wastes the fruits of another's labours by unnecessary payments, on the
other hand because he hoards them in his money bags. As, then, method(1) must be
observed in liberality, so also at times it seems as though the spur must be
applied. Method, then, so that the kindness one shows may be able to be shown day
by day, and that we may not have to withdraw from a needful case what we have
freely spent on waste. A spur, because money is better laid out in food for the
poor than on a purse for the rich. We must take care test in our money chests
we shut up the welfare of the needy, and bury the life of the poor as it were
in a sepulchre.
79. Joseph could have given away all the wealth of Egypt, and have spent
the royal treasures; but he would not even seem to be wasteful of what was
another's. He preferred to sell the corn rather than to give it to the hungry. For
if he had given it to a few there would have been none for most. He gave good
proof of that liberality whereby there was enough for all. He opened the
storehouses that all might buy their corn supply, lest if they received it for nothing,
they should give up cultivating the ground. For he who has the use of what is
another's often neglects his own.
80. First of all, then, he gathered up their money, then their implements,
last of all he acquired for the king all their rights to the ground.(1) He did
not wish to deprive all of them of their property, but to support them in it.
He also imposed a general tax,(2) that they might hold their own in safety. So
pleasing was this to all from whom he had taken the land, that they looked on
it, not as the selling of their rights, but as the recovery of their welfare.
Thus they spoke: "Thou hast saved our lives, let us find grace in the sight of
our Lord."(3) For they had lost nothing of their own, but had received a new
right. Nothing of what was useful to them had failed, for they had now gained it in
perpetuity.
81. O noble man!(4) who sought not for the fleeting glory of a needless
bounty, but set up as his memorial the lasting benefits of his foresight. He
acted so that the people should help themselves by their payments, and should not
in their time of need seek help from others. For it was surely better to give up
part of their crops than to lose the whole of their rights. He fixed the
impost at a fifth of their whole produce, and thus showed himself clear-sighted in
making provision for the future, and liberal in the tax he laid upon them. Never
after did Egypt suffer from such a famine.
82. How splendidly he inferred the future. First, how acutely, when
interpreting the royal dream, he stated the truth. This was the king's first
dream.(5) Seven heifers came up out of the river well-favoured and fat-fleshed, and
they fed at the banks of the river. And other bullocks ill-favoured and
lean-fleshed came up out of the river after the heifers, and fed near them on the very
edge of the river. And these thin and wretched bullocks seemed to devour those
others which were so fat and well-favoured. And this was the second dream.(6)
Seven fat ears full and good came up from the ground. And after them seven
wretched ears, blasted with the wind and withered, endeavoured to take their place.
And it seemed that the barren and thin ears devoured the rich and fruitful ears.
83. This dream Joseph unfolded as follows: that the seven heifers were
seven years, and the seven ears likewise were seven years,--interpreting the times
by the produce of cattle and crops. For both the calving of a heifer takes a
year, and the produce of a crop fills out a whole year. And they came up out of
the river just as days, years, and times pass by and flow along swiftly like
the rivers. He therefore states that the seven earlier years of a rich land will
be fertile and fruitful but the latter seven years will be barren and
unfruitful, whose barrenness will eat up the richness of the former time. Wherefore he
warns them to see that supplies of corn are got together in the fruitful years
that they may help out the needs of the coming scarcity.
84. What shall we admire first? His powers of mind, with which he
descended to the very resting-place of truth? Or his counsel, whereby he foresaw so
great and lasting a need? Or his watchfulness or justice? By his watchfulness,
when so high an office was given him, he gathered together such vast supplies; and
through his justice he treated all alike. And what am I to say of his
greatness of mind? For though sold by his brothers into slavery,(1) he took no revenge
for this wrong, but put an end to their want. What of his gentleness, whereby
by a pious fraud he sought to gain the presence of his beloved brother whom,
under pretence of a well-planned theft, he declared to have stolen his property,
that he might hold him as a hostage of his love?(2)
85. Whence it was deservedly said to him by his father: "My son Joseph is
enlarged, my son is enlarged, my younger son, my beloved. My God hath helped
thee and blessed thee with the blessing of heaven above and the blessing of the
earth, the earth that hath all things, on account of the blessings of thy father
and thy mother. It hath prevailed over the blessings of the everlasting hills
and the desires of the eternal hills."(3) And in Deuteronomy: "Thou Who wast
seen in the bush, that Thou mayest come upon the head of Joseph, upon his pate.
Honoured among his brethren, his glory is as the firstling of his bullocks; his
horns are like the horns of unicorns. With his horn he shall push the nations
even to the ends of the earth. They are the ten thousands of Ephraim and the
thousands of Manasseh."(4)
CHAPTER XVII.
What virtues ought to exist in him whom we consult. How Joseph and Paul were
equipped with them.
86. Such, then, ought he to be who gives counsel to another, in order that
he may offer himself as a pattern in all good works, in teaching, in trueness
of character, in seriousness. Thus his words will be wholesome and
irreproachable, his counsel useful, his life virtuous, and his opinions seemly.
87. Such was Paul, who gave counsel to virgins,(1) guidance to priests,(2)
so as to offer himself as a pattern for us to copy. Thus he knew how to be
humble, as also Joseph did, who, though sprung from the noble family of the
patriarchs, was not ashamed of his base slavery; rather he adorned it with his ready
service, and made it glorious by his virtues. He knew how to be humble who had
to go through the hands of both buyer and seller, and called them, Lord. Hear
him as he humbles himself: "My lord on my account knoweth not what is in his
house, and he hath committed all that he hath to my hand, neither hath he kept
back anything from me but thee, because thou art his wife; how, then, can I do
this great wickedness, and sin against God? "(4) Full of humility are his words,
full, too, of chastity. Of humility, for he was obedient to his Lord; of an
honourable spirit, for he was grateful;(5) full, also, of chastity, for he thought
it a terrible sin to be defiled by so great a crime.
88. Such, then, ought the man of counsel to be. He must have nothing dark,
or deceptive, or false about him, to cast a shadow on his life and character,
nothing wicked or evil to keep back those who want advice. For there are some
things which one flies from, others which one despises.(6) We fly .from those
things which can do harm, or can perfidiously and quietly grow to do us hurt, as
when he whose advice we ask is of doubtful honour, or is desirous of money, so
that a certain sum can make him change his mind. If a man acts unjustly, we fly
from him and avoid him. A man that is a pleasure seeker and extravagant,
although he does not act falsely, yet is avaricious and too fond of filthy lucre;
such an one is despised. What proof of hard work, what fruits of labour, can he
give who gives himself up to a sluggish and idle life, or what cares and
anxieties ever enter his mind?
89. Therefore the man of good counsel says: "I have learnt in whatsoever
state I am therewith to be content."(1) For he knew that the root of all evils
is the love of money,(2) and therefore he was content with what he had, without
seeking for what was another's. Sufficient for me, he says, is what I have;
whether I have little or much, to me it is much. It seems as though he wanted to
state it as clearly as possible. He makes use of these words: "I am content," he
says, "with what I have." That means: "I neither have want, nor have I too
much. I have no want, for I seek nothing more. I have not too much, for I have it
not for myself, but for the many." This is said with reference to money.
90. But he could have said these words about everything, for all that he
had at the moment contented him; that is, he wanted no greater honour, he sought
for no further services, he was not desirous of vainglory, nor did he look for
gratitude where it was not due; but patient in labours, sure in his merits, he
waited for the end of the struggle that he must needs endure. "I know, " he
says, "how to be abused."(3) An untaught humility has no claim to praise, but
only that which possesses modesty and a knowledge of self. For there is a humility
that rests on fear, one, too, that rests on want of skill and ignorance.
Therefore the Scripture says: "He will save the humble in spirit."(4) Gloriously,
therefore, does he say: "I know how to be abased;" that is to say, where, in what
moderation, to what end, in what duty, in which office. The Pharisee knew not
how to be abased, therefore he was cast down. The publican knew, and therefore
he was justified.(5)
91. Paul knew, too, how to abound, for he had a rich soul, though he
possessed not the treasure of a rich man. He knew how to abound, for he sought no
gift in money, but looked for fruit in grace. We can understand his words that he
knew how to abound also in another way. For he could say again: "0 ye
Corinthians, our mouth is open unto you, our heart is enlarged."(6)
92. In all things he was accustomed both to be full and to be hungry.
Blessed is he that knows how to be full in Christ. Not corporal, but spiritual, is
that satiety which knowledge brings about. And rightly is there need of
knowledge: "For man lives not by bread alone, but by every word of God."(1) For he who
knew how to be full also knew how to be hungry, so as to be always seeking
something new, hungering after God, thirsting for the Lord. He knew how to hunger,
for he knew that the hungry shall eat.(2) He knew, also, how to abound, and
was able to abound, for he had nothing and yet possessed all things.(3)
CHAPTER XVIII.
We learn from the fact of the separation of the ten tribes from King Rehoboam
what harm bad counsellors can do.
93. Justice, then, especially graces men that are set over any office;(4)
on the other hand, injustice fails them and fights against them. Scripture
itself gives us an example, where it says, that when the people of Israel, after
the death of Solomon, had asked his son Rehoboam to free their neck from their
cruel yoke, and to lighten the harshness of his father's rule, he, despising the
counsel of the old men, gave the following answer at the suggestion of the
young men: "He would add a burden to the yoke of his father, and change their
lighter toils for harder."(5)
94. Angered by this answer, the people said: "We have no portion in David,
nor inheritance in the son of Jesse. Return to your tents, O Israel. For we
will not have this man for a prince or a leader over us. "(6) So, forsaken and
deserted by the people, he could keep with him scarce two of the ten tribes for
David's sake.
CHAPTER XIX.
Many are won by justice and benevolence and courtesy, but all this must be
sincere.
95. It is plain, then, that equity strengthens empires, and injustice
destroys them. How could wickedness hold fast a kingdom when it cannot even rule
over a single family? There is need, therefore, of the greatest kindness, so that
we may preserve not only the government of affairs in general, but also the
rights of individuals. Benevolence is of the greatest value; for it seeks to
embrace all in its favours, to bind them to itself by fulfilling duties, and to
pledge them to itself by its charm.
96. We have also said that courtesy of speech has great effect in winning
favour. But we want it to be sincere and sensible, without flattery, lest
flattery should disgrace the simplicity and purity of our address. We ought to be a
pattern to others not only in act but also in word, in purity, and in faith.
What we wish to be thought, such let us be;(1) and let us show openly such
feelings as we have within us. Let us not say an unjust word in our heart that we
think can be hid in silence, for He hears things said in secret Who made things
secret, and knows the secrets of the heart, and has implanted feelings within.
Therefore as though under the eyes of the Judge let us consider all we do as set
forth in the light, that it may be manifest to all.
CHAPTER XX.
Familiarity with good men is very advantageous to all, especially to the
young, as is shown by the example of Joshua and Moses and others. Further, those who
are unlike in age are often alike in virtues, as Peter and John prove.
97. It is a very good thing to unite oneself to a good man. It is also
very useful for the young(2) to follow the guidance of great and wise men. For he
who lives in company with wise men is wise himself; but he who clings to the
foolish is looked on as a fool too. This friendship with the wise is a great help
in teaching us, and also as giving a sure proof of our uprightness. Young men
show very soon that they imitate those to whom they attach themselves. And this
idea gains ground from the fact that in all their daily life they grow to be
like those with whom they have enjoyed intercourse to the full.
98. Joshua the son of Nun became so great, because his union with Moses
was the means not only of instructing him in a knowledge of the law, but also of
sanctifying him to receive grace. When in His tabernacle the majesty of the
Lord was seen to shine forth in its divine Presence, Joshua alone was in the
tabernacle. When Moses spoke with God, Joshua too was covered by the sacred
cloud.(3) The priests and people stood below, and Joshua and Moses went up the mount to
receive the law. All the people were within the camp; Joshua was without the
camp in the tabernacle of witness. When the pillar of a cloud came down, and God
spoke with Moses, he stood as a trusty servant beside him; and he, a young
man, did not go out of the tabernacle, though the old men who stood afar off
trembled at these divine wonders.
99. Everywhere, therefore, he alone kept close to holy Moses amid all
these wondrous works and dread secrets. Wherefore it happens that he who had been
his companion in this intercourse with God succeeded to his power.(1) Worthy
surely was he to stand forth as a man who might stay the course of the river,(2)
and who might say: "Sun, stand still," and delay the night and lengthen the day,
as though to witness his victory.(3) Why?--a blessing denied to Moses--he
alone was chosen to lead the people into the promised land. A man he was, great in
the wonders he wrought by faith, great in his triumphs. The works of Moses were
of a higher type, his brought greater success. Either of these then aided by
divine grace rose above all human standing. The one ruled the sea, the other
heaven.(4)
100. Beautiful, therefore, is the union between old and young. The one to
give witness, the other to give comfort; the one to give guidance, the other to
give pleasure. I pass by Lot, who when young clung to Abraham, as he was
setting out.(5) For some perhaps might say this arose rather owing to their
relationship than from any voluntary action on his part. And what are we to say of
Elijah and Elisha?(6) Though Scripture has not in so many words stated that Elisha
was a young man, yet we gather from it that he was the younger. In the Acts of
the Apostles, Barnabas took Mark with him, and Paul took Silas(7) and
Timothy(8) and Titus.(9)
101. We see also that duties were divided amongst them according to their
superiority in anything. The elders took the lead in giving counsel, the
younger in showing activity. Often, too, those who were alike in virtue but unlike in
years were greatly rejoiced at their union, as Peter and John were. We read in
the Gospel that John was a young man, even in his own words, though he was
behind none of the elders in merits and wisdom. For in him there was a venerable
ripeness of character and the prudence of the hoarhead. An unspotted life is the
due of a good old age.
CHAPTER XXI.
To defend the weak, or to help strangers, or to perform similar duties,
greatly adds to one's worth, especially in the case of tried men. Whilst one gets
great blame for love of money; wastefulness, also, in the cue of priests is very
much condemned.
102. The regard in which one is held is also very much enhanced when one
rescues a poor man out of the hands of a powerful one, or saves a condemned
criminal from death; so long as it can be done without disturbance, for fear that
we might seem to be doing it rather for the sake of showing off than for pity's
sake, and so might inflict severer wounds whilst desiring to heal slighter
ones. But if one has freed a man who is crushed down by the resources and faction
of a powerful person,(1) rather than overwhelmed by the deserts of his own
wickedness, then the witness of a great and high opinion grows strong.
103. Hospitality also serves to recommend many.(2) For it is a kind of
open display of kindly feelings: so that the stranger may not want hospitality,
but be courteously received, and that the door may be open to him when he comes.
It is most seemly in the eyes of the whole world that the stranger should be
received with honour; that the charm of hospitality should not fail at our table;
that we should meet a guest with ready and free service, and look out for his
arrival.
104. This especially was Abraham's praise,(3) for he watched at the door.
of his tent, that no stranger by any chance might pass by. He carefully kept a
lookout, so as to meet the stranger, and anticipate him, and ask him not to
pass by, saying: "My lord, if I have found favour in thy sight, pass not by thy
servant."(4) Therefore as a reward for his hospitality, he received the gift of
posterity.
105. Lot also, his nephew,(5) who was near to him not only in relationship
but also in virtue, on account of his readiness to show hospitality, turned
aside the punishment of Sodom from himself and his family.
106. A man ought therefore to be hospitable, kind, upright, not desirous
of what belongs to another, willing to give up some of his own rights if
assailed, rather than to take away another's. He ought to avoid disputes, to hate
quarrels. He ought to restore unity and the grace of quietness. When a good man
gives up any of his own rights, it is not only a sign of liberality, but is also
accompanied by great advantages. To start with, it is no small gain to be free
from the cost of a lawsuit. Then it also brings in good results, by an increase
of friendship, from which many advantages rise. These become afterwards most
useful to the man that can despise a little something at the time.
107. In all the duties of hospitality kindly feeling must be shown to all,
but greater respect must be given to the upright.(1) For "Whosoever receiveth
a righteous man, in the name of a righteous man, shall receive a righteous
man's reward,"(2) as the Lord has said. Such is the favour in which hospitality
stands with God, that not even the draught of cold water shall fail of getting a
reward.(3) Thou seest that Abraham, in looking for guests, received God Himself
to entertain.(4) Thou seest that Lot received the angels.(5) And how dost thou
know that when thou receivest men, thou dost not receive Christ? Christ may be
in the stranger that comes, for Christ is there in the person of the poor, as
He Himself says: "I was in prison and thou camest to Me, I was naked and thou
didst clothe Me."(6).
108. It is sweet, then, to seek not for money but for grace. It is true(7)
that this evil has long ago entered into human hearts, so that money stands in
the place of honour, and the minds of men are filled with admiration for
wealth. Thus love of money sinks in and as it were dries up every kindly duty; so
,that men consider everything a loss which is spent beyond the usual amount. But
even here the holy Scriptures have been on the watch against love of money,
that it might prove no cause of hindrance, saying: "Better is hospitality, even
though it consisteth only of herbs."(8) And again: "Better is bread in
pleasantness with peace."(9) For the Scriptures teach us not to be wasteful, but liberal.
109. There are two kinds of free-giving, one arising from liberality, the
other from wasteful extravagance.(10) It is a mark of liberality to receive the
stranger, to clothe the naked, to redeem the captives, to help the needy. It
is wasteful to spend money on expensive banquets and much wine. Wherefore one
reads: "Wine is wasteful, drunkenness is abusive."(1) It is wasteful to spend
one's own wealth merely for the sake of gaining the favour of the people. This
they do who spend their inheritance on the games of the circus, or on theatrical
pieces and gladiatorial shows, or even a combat of wild beasts, just to
surpass the fame of their forefathers for these things. All this that they do is but
foolish, for it is not right to be extravagant in spending money even on good
works.
110. It is a right kind of liberality to keep due measure towards the poor
themselves, that one may have enough for more; and not to go beyond the right
limit for the sake of winning favour. Whatever comes forth out of a pure
sincere disposition, that is seemly. It is also seemly not to enter on unnecessary
undertakings, nor to omit those that are needed.
111. But it befits the priest especially to adorn the temple of God with
fitting splendour, so that the court of the Lord may be made glorious by his
endeavours. He ought always to spend money as mercy demands. It behoves him to
give to strangers what is right. This must not be too much, but enough; not more
than, but as much as, kindly feeling demands, so that he may never seek
another's favour at the expense of the poor, nor show himself as either too stingy or
too free to the clergy. The one act is unkind, the other wasteful. It is unkind
if money should be wanting for the necessities of those whom one ought to win
back from their wretched employments. It is wasteful if there should be too much
over for pleasure.
CHAPTER XXII.
We must observe a right standard between too great mildness and excessive
harshness. They who endeavour to creep into the hearts of others by a false show of
mildness gain nothing substantial or lasting. This the example of Absalom
plainly enough shows.
112. Moreover, due measure befits even our words and instructions, that it
may not seem as though there was either too great mildness or too much
harshness. Many prefer to be too mild, so as to appear to be good. But it is certain
that nothing feigned or false can bear the form of true virtue; nay, it cannot
even last. At first it flourishes, then, as time goes on, like a floweret it
fades and passes away, but what is true and sincere has a deep root.(1)
113. To prove by examples our assertion that what is reigned cannot last,
but flourishing just for a time quickly fails, we will take one example of
pretence and falsehood from that family, from which we have already drawn so many
examples to show their growth in virtue.
114. Absalom was King David's son, known for his beauty, of splendid
appearance and in the heyday of youth; so that no other such man as he was found in
Israel.(2) He was without a blemish from the sole of his foot to the crown of
his head. He had for himself a chariot and horses and fifty men to run before
him. He rose at early dawn and stood before the gate in the way, and whoever he
knew to be seeking the judgment of the king, he called to himself, saying: "From
what city art thou?" And he answered: "I thy servant am of one of the tribes
of Israel." And Absalom answered: "Thy words are good and right. Is there none
given thee by the king to hear thee? Who will make me a judge? And whosoever
will come unto me, that hath need of judgment, I will give him justice." With such
words he cajoled them. And when they came to make obeisance to him, stretching
forth his hand he took hold of them and kissed them.(3) So he turned the
hearts of all to himself. For flattery of this sort quickly finds its way to touch
the very depths of the heart.
115. Those spoilt and ambitious men chose what for a time seemed an honour
to them, and was pleasing and enjoyable. But whilst that delay took place,
which the prophet,(4) being prudent above all, thought ought to intervene, they
could no longer hold out or bear it. Then David having no doubt about the victory
commended his son to those who went out to fight, so that they should spare
him.(5) He would not engage in the battle himself test he should seem to be
taking up arms against one who was still his son, though attempting to destroy his
father.
116. It is clear, then, that those things are lasting and sound, which are
true and grow out of a sincere and not a false heart. Those, however, which
are brought about by pretence and adulation can never last for long.
CHAFFER XXIII.
The good faith of those who are easily bought over with money or flattery is a
frail thing to trust to.
117. Who would suppose that those who are bought over to obedience by
money,(1) or those who are allured by adulation, would ever be faithful to them?
For the former are ever ready to sell themselves, whilst the latter cannot put up
with a hard rule. They are easily won with a little adulation, but if one
reproves them by a word, they murmur against it, they give one up, they go away
with hostile feelings, they forsake one in anger. They prefer to rule rather than
to obey. They think that those whom they ought to have placed over them ought
to be subject to themselves, as though indebted to them by their kindness.
118. What man is there that thinks those will be faithful to himself, whom
he believes he will have to bind to himself by money or flattery? For he who
takes thy money supposes that he is cheaply held, and looked down upon, unless
the money is paid again and again. So he frequently expects his price; whilst
the other, who is met with prayer and flattery, is always wanting to be asked.
CHAPTER XXIV.
We must strive for preferment only by right means. An office undertaken must
be carded out wisely and with moderation. The inferior clergy should not detract
from the bishop's reputation by reigned virtues; nor again, should the bishop
be jealous of a cleric, but he should be just in all things and especially in
giving judgment.
119. I think, then, that one should strive to win preferment, especially
in the Church, only by good actions and with a right aim; so that there may be
no proud conceit, no idle carelessness, no shameful disposition of mind, no
unseemly ambition. A plain simplicity of mind is enough for everything, and
commends itself quite sufficiently.
120. When in office, again, it is not right to be harsh and severe, nor
may one be too easy; lest on the one hand we should seem to be exercising a
despotic power, and on the other to be by no means filling the office we had taken
up.
121. We must strive also to win many by kindnesses and duties that we can
do, and to preserve the favour already shown us. For they will with good reason
forget the benefits of former times if they are now vexed at some great wrong.
For it often enough happens that those one has shown favour to and allowed to
rise step by step, are driven away, if one decides in some unworthy way to put
another before them. But it is seemly for a priest to show such favour in his
kindnesses and his decisions as to guard equity, and to show regard to the other
clergy as to parents.
122. Those who once stood approved should not now become overbearing, but
rather, as mindful of the grace they have received, stand firm in their
humility. A priest ought not to be offended if either cleric or attendant or any
ecclesiastic should win regard for himself, by showing mercy, or by fasting, or by
uprightness of life, or by teaching and reading. For the grace of the Church is
the praise of the teacher. It is a good thing that the work of another should
be praised, if only it be done without any desire to boast. For each one should
receive praise from the lips of his neighbour, and not from his own mouth, and
each one should be commended by the work he has done, not merely by the wishes
he had.
123. But if any one is disobedient to his bishop and wishes to exalt and
upraise himself, and to overshadow his bishop's merits by a feigned appearance
of learning or humility or mercy, he is wandering from the truth in his pride;
for the rule of truth is, to do nothing to advance one's own cause whereby
another loses ground, nor to use whatever good one has to the disgrace or blame of
another.
124. Never protect a wicked man, nor allow the sacred things to be given
over to an unworthy one; on the other hand, do not harass and press hard on a
man whose fault is not clearly proved. Injustice quickly gives offence in every
case, but especially in the Church, where equity ought to exist, where like
treatment should be given to all, so that a powerful person may not claim the more,
nor a rich man appropriate the more. For whether we be poor or rich, we are
one in Christ. Let him that lives a holier life claim nothing more thereby for
himself; for he ought rather to be the more humble for it.
125. In giving judgment let us have no respect of persons. Favour must be
put out of sight, and the case be decided on its merits. Nothing is so great a
strain on another's good opinion or confidence, as the fact of our giving away
the cause of the weaker to the more powerful in any case that comes before us.
The same happens if we are hard on the poor, whilst we make excuses for the
rich man when guilty. Men are ready enough to flatter those in high positions, so
as not to let them think themselves injured, or to feel vexed as though
overthrown. But if thou fearest to give offence then do not undertake to give
judgment. If thou art a priest or some cleric do not urge it. It is allowable for thee
to be silent in the matter, if it be a money affair, though it is always due to
consistency to be on the side of equity. But in the cause of God, where there
is danger to the whole Church, it is no small sin to act as though one saw
nothing.
CHAFFER XXV.
Benefits should be conferred on the poor rather than on the rich, for these
latter either think a return is expected from them, or else they are angry at
seeming to be indebted for such an action. But the poor man makes God the debtor
in his place, and freely owns to the benefits he has received. To these remarks
is added a warning to despise riches.
126. But what advantage is it to thee to show favour to a rich man? Is it
that he is more ready to repay one who loves him?(1) For we generally show
favour to those from whom we expect to receive a return of favour. But we ought to
think far more of the weak and helpless, because we hope to receive, on behalf
of him who has it not, a recompense from the Lord Jesus, Who in the likeness of
a marriage feast(2) has given us a general representation of virtue. By this
He bids us confer benefits rather on those who cannot give them to us in return,
teaching us to bid to our feasts and meals, not those who are rich, but those
that are poor. For the rich seem to be asked that they may prepare a banquet
for us in return; the poor, as they have nothing wherewith to make return, when
they receive anything, make the Lord to be our recompense Who has offered
Himself as surety for the poor.
127. In the ordinary course of things, too, the conferring of a benefit on
the poor is of more use than when it is conferred on the rich. The rich man
scorns the benefit and is ashamed to feel indebted for a favour. Nay, moreover,
whatever is offered to him he takes as due to his merits, as though only a just
debt were paid him; or else he thinks it was but given because the giver
expected a still greater return to be made him by the rich man. So. in accepting a
kindness, the rich man, on that very ground, thinks that he has given more than
he ever received. The poor man, however, though he has no money wherewith he can
repay, at least shows his gratitude. And heroin it is certain that he returns
more than he received. For money is paid in coins, but gratitude never fails;
money grows less by payment, but gratitude fails when held back, and is
preserved when given to others. Next--a thing the rich man avoids--the poor man owns
that he feels bound by the debt. He really thinks help has been given him, not
that it has been offered in return for his honour. He considers that his children
have been again given him, that his life is restored and his family preserved.
How much better, then, is it to confer benefits upon the good than on the
ungrateful.
128. Wherefore the Lord said to His disciples: "Take neither gold nor
silver nor money."(1) Whereby as with a sickle He cuts off the love of money that
is ever growing up in human hearts. Peter also said to the lame man, who was
always carried even from his mother's womb: "Silver and gold have I none, but what
I have give I thee. In the Name of Jesus Christ of Nazareth, arise and
walk."(2) So he gave not money, but he gave health. How much better it is to have
health without money, than money without health! The lame man rose; he had not
hoped for that: he received no money; though he had hoped for that. But riches are
hardly to be found among the saints of the Lord, so as to become objects of
contempt to them.
CHAPTER XXVI.
How long standing an evil love of money is, is plain from many examples in the
Old Testament. And yet it is plain, too, how idle a thing the possession of
money is.
129. But man's habits have so long applied themselves to this admiration
of money, that no one is thought worthy of honour unless he is rich.(3) This is
no new habit. Nay, this vice (and that makes the matter worse) grew long years
ago in the hearts of men. When the city of Jericho fell at the sound of the
priests' trumpets, and Joshua the son of Nun gained the victory, he knew that the
valour of the people was weakened through love of money and desire for gold.
For when Achan had taken a garment of gold and two hundred shekels of silver and
a golden ingot(1) from the spoils of the ruined city, he was brought before the
Lord, and could not deny the theft, but owned it.(2)
130. Love of money, then, is an old, an ancient vice, which showed itself
even at the declaration of the divine law; for a law was given to check it.(3)
On account of love of money Balak thought Balaam could be tempted by rewards to
curse the people of our fathers.(4) Love of money would have won the day too,
had not God bidden him hold back from cursing. Overcome by love of money Achan
led to destruction all the people of the fathers. So Joshua the son of Nun, who
could stay the sun from setting, could not stay the love of money in man from
creeping on. At the sound of his voice the sun stood still, but love of money
stayed not. When the sun stood still Joshua completed his triumph, but when love
of money went on, he almost lost the victory.
131. Why? Did not the woman Delilah's love of money deceive Samson, the
bravest man of all(5) So he who had torn asunder the roaring lion with his
hands;(6) who, when bound and handed over to his enemies, alone, without help, burst
his bonds and slew a thousand of them;(7) who broke the cords interwoven with
sinews as though they were but the slight threads of a net; he, I say, having
laid his head on the woman's knee, was robbed of the decoration of his
victory-bringing hair, that which gave him his might. Money flowed into the lap of the
woman, and the favour of God forsook the man.(8)
132. Love of money, then, is deadly. Seductive is money, whilst it also
defiles those who have it, and helps not those who have it not. Supposing that
money sometimes is a help, yet it is only a help to a poor man who makes his want
known. What good is it to him who does not long for it, nor seek it; who does
not need its help and is not turned aside by pursuit of it? What good is it to
others, if he who has it is alone the richer for it? Is he therefore more
honourable because he has that whereby honour is often lost, because he has what he
must guard rather than possess? We possess what we use, but what is beyond our
use brings us no fruit of possession, but only the danger of watching.
CHAPTER XXVII.
In contempt of money there is the pattern of justice, which virtue bishops and
clerics ought to aim at together with some others. A few words are added on
the duty of not bringing an excommunication too quickly into force.
133. To come to an end; we know that contempt of riches is a form of
justice, therefore we ought to avoid love of money, and strive with all our powers
never to do anything against justice, but to guard it in all our deeds and
actions.
134. If we would please God, we must have love, we must be of one mind, we
must follow humility, each one thinking the other higher than himself. This is
true humility, when one never claims anything proudly for oneself, but thinks
oneself to be the inferior. The bishop should treat the clerics and attendants,
who are indeed his sons, as members of himself, and give to each one that duty
for which he sees him to be fit.
135. Not without pain is a limb of the body cut off which has become
corrupt. It is treated for a long time, to see if it can be cured with various
remedies. If it cannot be cured, then it is cut off by a good physician. Thus it is
a good bishop's desire to wish to heal the weak, to remove the spreading
ulcers, to burn some parts and not to cut them off; and lastly, when they cannot be
healed, to cut them off with pain to himself. Wherefore that beautiful rule of
the Apostle stands forth brightly, that we should look each one, not on his own
things, but on the things of others.(1) In this way it will never come about
that we shall in anger give way to our own feelings, or concede more than is
right in favour to our own wishes.
CHAPTER XXVIII.
Mercy must be freely shown even though it brings an odium of its own. With
regard to this, reference is made to the well-known story about the sacred vessels
which were broken up by Ambrose to pay for the redemption of captives; and
very beautiful advice is given about the right use of the gold and silver which
the Church possesses. Next, after showing from the action of holy Lawrence what
are the true treasures of the Church, certain rules are laid down which ought to
be observed in melting down and employing for such uses the consecrated
vessels of the Church.
136. It is a very great incentive to mercy to share in others'
misfortunes, to help the needs of others as far as our means allow, and sometimes even
beyond them. For it is better for mercy's sake to take up a case, or to suffer
odium rather than to show hard feeling. So I once brought odium on myself because
I broke up the sacred vessels to redeem captives--a fact that could displease
the Arians. Not that it displeased them as an act, but as being a thing in which
they could take hold of something for which to blame me. Who can be so hard,
cruel, iron-hearted, as to be displeased because a man is redeemed from death,
or a woman from barbarian impurities, things that are worse than death, or boys
and girls and infants from the pollution of idols, whereby through fear of
death they were defiled?
137. Although we did not act thus without good reason, yet we have
followed it up among the people so as to confess and to add again and again that it
was far better to preserve souls than gold for the Lord. For He Who sent the
apostles without gold(1) also brought together the churches without gold. The
Church has gold, not to store up, but to lay out, and to spend on those who need.
What necessity is there to guard what is of no good? Do we not know how much gold
and silver the Assyrians took out of the temple of the Lord?(2) Is it not much
better that the priests should melt it down for the sustenance of the poor, if
other supplies fail, than that a sacrilegious enemy should carry it off and
defile it? Would not the Lord Himself say: Why didst thou suffer so many needy to
die of hunger? Surely thou hadst gold? Thou shouldst have given them
sustenance. Why are so many captives brought on the slave market, and why are so many
unredeemed left to be slain by the enemy? It had been better to preserve living
vessels than gold ones.
138. To this no answer could be given. For what wouldst thou say: I feared
that the temple of God would need its ornaments? He would answer: The
sacraments need not gold, nor are they proper to gold only--for they are not bought
with gold. The glory of the sacraments is the redemption of captives. Truly they
are precious vessels, for they redeem men from death. That, indeed, is the true
treasure of the Lord which effects what His blood effected. Then, indeed, is
the vessel of the Lord's blood recognized, when one sees in either redemption, so
that the chalice redeems from the enemy those whom His blood redeemed from
sin. How beautifully it is said, when long lines of captives are redeemed by the
Church: These Christ has redeemed. Behold the gold that can be tried, behold the
useful gold, behold the gold of Christ which frees from death, behold the gold
whereby modesty is redeemed and chastity is preserved.
139. These, then, I preferred to hand over to you as free men, rather than
to store up the gold. This crowd of captives, this company surely is more
glorious than the sight of cups. The gold of the Redeemer ought to contribute to
this work so as to redeem those in danger. I recognize the fact that the blood of
Christ not only glows in cups of gold, but also by the office of redemption
has impressed upon them the power of the divine operation.
140. Such gold the holy martyr Lawrence preserved for the Lord. For when
the treasures of the Church were demanded from him, he promised that he would
show them. On the following day he brought the poor together. When asked where
the treasures were which he had promised, he pointed to the poor, saying: "These
are the treasures of the Church." And truly they were treasures, in whom Christ
lives, in whom there is faith in Him. So, too, the Apostle says: "We have this
treasure in earthen vessels."(1) What greater treasures has Christ than those
in whom He says He Himself lives? For thus it is written: "I was hungry and ye
gave Me to eat, I was thirsty and ye gave Me to drink, I was a stranger and ye
took Me in."(2) And again: "What thou didst to one of these, thou didst it unto
Me."(3) What better treasures has Jesus than those in which He loves to be
seen?
141. These treasures Lawrence pointed out, and prevailed, for the
persecutors could not take them away. Jehoiachim,(4) who preserved his gold during the
siege and spent it not in providing food, saw his gold carried off, and himself
led into captivity. Lawrence, who preferred to spend the gold of the Church on
the poor, rather than to keep it in hand for the persecutor, received the
sacred crown of martyrdom for the unique and deep-sighted vigour of his meaning. Or
was it perhaps said to holy Lawrence: "Thou shouldst not spend the treasures
of the Church, or sell the sacred vessels "?
142. It is necessary that every one should fill this office, with genuine
good faith and clear-sighted forethought. If any one derives profit from it for
himself it is a crime, but if he spends the treasures on the poor, or redeems
captives, he shows mercy. For no one can say: Why does the poor man live? None
can complain that captives are redeemed, none can find fault because a temple
of the Lord is built, none can be angry because a plot of ground has been
enlarged for the burial of the bodies of the faithful, none can be vexed because in
the tombs of the Christians there is rest for the dead. In these three ways it
is allowable to break up, melt down, or sell even the sacred vessels of the
Church.
143. It is necessary to see that the mystic cup does not go out of the
Church, lest the service of the sacred chalice should be turned over to base uses.
Therefore vessels were first sought for in the Church which had not been
consecrated to such holy uses. Then broken up and afterwards melted down, they were
given to the poor in small payments, and were also used for the ransom of
captives. But if new vessels fail, or those which never seem to have been used tot
such a holy purpose, then, as I have already said, I think that all might be put
to this use without irreverence.
CHAPTER XXIX.
The property of widows or of all the faithful, that has been entrusted to the
Church, ought to be defended though it brings danger to oneself. This is
illustrated by the example of Onias the priest, and of Ambrose, bishop of Ticinum.
144. Great care must be taken that the property entrusted by widows
remains inviolate. It should be guarded without causing complaint, not only if it
belongs to widows, but to any one at all. For good faith must be shown to all,
though the cause of the widow and orphans comes first.
145. So everything entrusted to the temple was preserved in the name of
the widows alone, as we read in the book of the Maccabees.(1) For when
information was given of the money, which Simon treacherously had told King Antiochus
could be found in large quantities in the temple at Jerusalem, Heliodorus was sent
to look into the matter. He came to the temple, and made known to the high
priest his hateful information and the reason of his coming.
146. Then the priest said that only means for the maintenance of the
widows and orphans was laid up there. And when Heliodorus would have gone to seize
it, and to claim it on the king's behalf, the, priests cast themselves before
the altar, after putting on their priestly robes, and with tears called on the
living God Who had given them the law concerning trust-money to show Himself as
guardian of His own commands. The changed look and colour of the high priest
showed what grief of soul and anxiety and tension of mind were his. All wept, for
the spot would fall into contempt, if not even in the temple of God safe and
faithful guardianship could be preserved. Women with breasts girded, and virgins
who usually were shut in, knocked at the doors. Some ran to the walls, others
looked out of the windows, all raised their hands to heaven in prayer that God
would stand by His laws.
147. But Heliodorus, undeterred by this, was eager to carry out his
intention, and had already surrounded the treasury with his followers, when suddenly
there appeared to him a dreadful horseman all glorious in golden armour, his
horse also being adorned with costly ornaments. Two other youths also appeared in
glorious might and wondrous beauty, in splendour and glory and beauteous
array. They stood round him, and on either side beat the sacrilegious wretch, and
gave him stroke after stroke without intermission. What more need I say? Shut in
by darkness he fell to the ground, and lay there nearly dead with fear at this
plain proof of divine power, nor had he any hope of safety left within him. Joy
returned to those who were in fear, fear fell on those who were so proud
before. And some of the friends of Heliodorus in their trouble besought Onias,
asking life for him, since he was almost at his last breath.
148. When, therefore, the high priest asked for this, the same youths
again appeared to Heliodorus, clad in the same garments, and said to him: Give
thanks to Onias the high priest, for whose sake thy life is granted thee. But do
thou, having experienced the scourge of God, go and tell thy friends how much
thou hast learnt of the sanctity of the temple and the power of God. With these
words they passed out of sight. Heliodorus then, his life having come back to
him, offered a sacrifice to the Lord, gave thanks to the priest Onias, and
returned with his army to the king, saying: "If thou hast an enemy or one who is
plotting against thy power, send him thither and thou wilt receive him back well
scourged."
149. Therefore, my sons, good faith must be preserved in the case of
trust-money, and care, too, must be shown. Your service will glow the brighter if
the oppression of a powerful man, which some widow or orphan cannot withstand, is
checked by the assistance of the Church, and if ye show that the command of
the Lord has more weight with you than the favour of the rich.
150. Ye also remember how often we entered on a contest against the royal
attacks, on behalf of the trust-money belonging to widows, yea, and to others
as well. You and I shared this in common. I will also mention the late case of
the Church at Ticinum, which was in danger of losing the widow's trust-money
that it had received.(1) For when he who wanted to claim it on some imperial
rescript demanded it, the clergy did not maintain their rights. For they themselves,
having once been called to office and sent to intervene, now supposed that
they could not oppose the emperor's orders. The plain words of the rescript were
read, the orders of the chief officer of the court were there, he who was to act
in the matter was at hand. What more was to be said? It was handed over.
151. However, after taking counsel with me, the holy bishop took
possession of the rooms to which he knew that the widow's property had been carried. As
it could not be carried away, it was all set down in writing. Later on it was
again demanded on proof of the document. The emperor repeated the order, and
would meet us himself in his own person. We refused. And when the force of the
divine law, and a long list of passages and the danger of Heliodorus was
explained, at length the emperor became reasonable. Afterwards, again, an attempt was
made to seize it, but the good bishop anticipated the attempt and restored to the
widow all he had received. So faith was preserved, but the oppression was no
longer a cause for fear; for now it is the matter itself, not good faith, that
is in danger.
CHAPTER XXX.
The ending of the book brings an exhortation to avoid ill-will, and to seek
prudence, faith, and the other virtues.
152. My sons, avoid wicked men, guard against the envious. There is this
difference between a wicked and an envious man: the wicked man is delighted at
his own good fortune, but the envious is tortured at the thought of an other's.
The former loves evil, the latter hates good. So he is almost more bearable who
desires good for himself alone, than he who desires evil for all.
153. My sons, think before you act, and when you have thought long then do
what you consider right. When the opportunity of a praiseworthy death is given
let it be seized at once. Glory that is put off flies away and is not easily
laid hold of again.
154. Love faith. For by his devotion and faith Josiah(1) won great love
for himself from his enemies. For he celebrated the Lord's passover when he was
eighteen years old, as no one had done it before him. As then in zeal he was
superior to those who went before him, so do ye, my sons, show zeal for God.
Let zeal for God search you through, and devour you, so that each one of you
may say: "The zeal of thine house hath eaten me up. "(1) An apostle of Christ was
called the zealot.(2) But why do I speak of an apostle? The Lord Himself said:
"The zeal of thine house hath eaten Me up. "(3) Let it then be real zeal for
God, not mean earthy zeal, for that causes jealousy.
155. Let there be peace among you, which passeth all understanding. Love
one another. Nothing is sweeter than charity, nothing more blessed than peace.
Ye yourselves know that I have ever loved you and do now love you above all
others. As the children of one father ye have become united under the bond of
brotherly affection.
156. Whatsoever is good, that hold fast; and the God of peace and love be
with you in the Lord Jesus, to Whom be honour and glory, dominion and might,
together with the Holy Spirit, for ever and ever. Amen.