Book I (4 of 6)

131. But that very thing is excluded with us which philosophers think to be the office of justice. For they say that the first expression of justice is, to hurt no one, except when driven to it by wrongs received. This is put aside by the authority of the Gospel. For the Scripture wills that the Spirit of the Son of Man should be in us, Who came to give grace, not to bring harm.

132. Next they considered it consonant with justice that one should treat common, that is, public property as public, and private as private. But this is not even in accord with nature, for nature has poured forth all things for all men for common use. God has ordered all things to be produced, so that there should be food in common to all, and that the earth should be a common possession for all. Nature, therefore, has produced a common right for all, but greed has made it a right for a few. Here, too, we are told that the Stoics taught that all things which are produced on the earth are created for the use of men, but that men are born for the sake of men, so that mutually one may be of advantage to another.

133. But whence have they got such ideas but out of the holy Scriptures? For Moses wrote that God said: “Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over every creeping thing that creepeth upon the earth.” And David said: “Thou hast put all things under his feet; all sheep and oxen, yea, and the beasts of the field, the fowls of the air, and the fishes of the sea.” So these philosophers have learnt from our writings that all things were made subject to man, and, therefore, they think that all things were produced also for man’s sake.

134. That man was made for the sake of man we find stated also in the books of Moses, when the Lord says: “It is not good that man should be alone, let us make him an helpmeet for him.” Thus the woman was given to the man to help him. She should bear him children, that one man might always be a help to another. Again, before the woman was formed, it was said of Adam: “There was not found an help-meet for him.” For one man could not have proper help but from another. Amongst all the living creatures, therefore, there was none meet for him, or, to put it plainly, none to be his helper. Hence a woman was looked for to help him.

135. Thus, in accordance with the will of God and the union of nature, we ought to be of mutual help one to the other, and to vie with each other in doing duties, to lay all our advantages as it were before all, and (to use the words of Scripture) to bring help one to the other from a feeling of devotion or of duty, by giving money, or by doing something, at any rate in some way or other; so that the charm of human fellowship may ever grow sweeter amongst us, and none may ever be recalled from their duty by the fear of danger, but rather account all things, whether good or evil, as their own concern. Thus holy Moses feared not to undertake terrible wars for his people’s sake, nor was he afraid of the arms of the mightiest kings, nor yet was he frightened at the savagery of barbarian nations. He put on one side the thought of his own safety so as to give freedom to the people.

136. Great, then, is the glory of justice; for she, existing rather for the good of others than of self, is an aid to the bonds of union and fellowship amongst us. She holds so high a place that she has all things laid under her authority, and further can bring help to others and supply money; nor does she refuse her services, but even undergoes dangers for others.

137. Who would not gladly climb and hold the heights of this virtue, were it not that greed weakens and lessens the power of such a virtue? For as long as we want to add to our possessions and to heap up money, to take into our possession fresh lands, and to be the richest of all, we have cast aside the form of justice and have lost the blessing of kindness towards all. How can he be just that tries to take from another what he wants for himself?

138. The desire to gain power also enervates the perfect strength and beauty of justice. For how can he, who attempts to bring others under his own power, come forward on behalf of others? And how can a man help the weak against the strong, when he himself aspires to great power at the cost of liberty?

Chapter XXIX. Justice should be observed even in war and with enemies. This is proved by the example of Moses and Elisha. The ancient writers learnt in turn from the Hebrews to call their enemies by a gentler term. Lastly, the foundation of justice rests on faith, and its symmetry is perfect in the Church

139. How great a thing justice is can be gathered from the fact that there is no place, nor person, nor time, with which it has nothing to do. It must even be preserved in all dealings with enemies. For instance, if the day or the spot for a battle has been agreed upon with them, it would be considered an act against justice to occupy the spot beforehand, or to anticipate the time. For there is some difference whether one is overcome in some battle by a severe engagement, or by superior skill, or by a mere chance. But a deeper vengeance is taken on fiercer foes, and on those that are false as well as on those who have done greater wrongs, as was the case with the Midianites. For they had made many of the Jewish people to sin through their women; for which reason the anger of the Lord was poured out upon the people of our fathers. Thus it came about that Moses when victorious allowed none of them to live. On the other hand, Joshua did not attack the Gibeonites, who had tried the people of our fathers with guile rather than with war, but punished them by laying on them a law of bondage. Elisha again would not allow the king of Israel to slay the Syrians when he wished to do so. He had brought them into the city, when they were besieging him, after he had struck them with instantaneous blindness, so that they could not see where they were going. For he said: “Thou shalt not smite those whom thou hast not taken captive with thy spear and with thy sword. Set before them bread and water, that they may eat and drink and return and go to their own home.” Incited by their kind treatment they should show forth to the world the kindness they had received. “Thus” (we read) “there came no more the bands of Syria into the land of Israel.”

140. If, then, justice is binding, even in war, how much more ought we to observe it in time of peace. Such favour the prophet showed to those who came to seize him. We read that the king of Syria had sent his army to lie in wait for him, for he had learnt that it was Elisha who had made known to all his plans and consultations. And Gehazi the prophet’s servant, seeing the army, began to fear that his life was in danger. But the prophet said to him: “Fear not, for they that be with us are more than they that be with them.” And when the prophet asked that the eyes of his servant might be opened, they were opened. Then Gehazi saw the whole mountain full of horses and chariots round about Elisha. As they came down to him the prophet says: “Smite, O God, the army of Syria with blindness.” And this prayer being granted, he says to the Syrians: “Follow me, and I will bring you to the man whom ye seek.” Then saw they Elisha, whom they were endeavouring to lay hold of, and seeing him they could not hold him fast. It is clear from this that faith and justice should be observed even in war; and that it could not but be a disgraceful thing if faith were violated.

141. So also the ancients used to give their foes a less harsh name, and called them strangers. For enemies used to be called strangers after the customs of old. This too we can say they adopted from our writings; for the Hebrews used to call their foes “allophyllos,” that is, when put into Latin, “alienigenas” (of another race). For so we read in the first book of Kings: “It came to pass in those days that they of another race put themselves in array against Israel.”

142. The foundation of justice therefore is faith, for the hearts of the just dwell on faith, and the just man that accuses himself builds justice on faith, for his justice becomes plain when he confesses the truth. So the Lord saith through Isaiah: “Behold, I lay a stone for a foundation in Sion.” This means Christ as the foundation of the Church. For Christ is the object of faith to all; but the Church is as it were the outward form of justice, she is the common right of all. For all in common she prays, for all in common she works, in the temptations of all she is tried. So he who denies himself is indeed a just man, is indeed worthy of Christ. For this reason Paul has made Christ to be the foundation, so that we may build upon Him the works of justice, whilst faith is the foundation. In our works, then, if they are evil, there appears unrighteousness; if they are good, justice.

Chapter XXX. On kindness and its several parts, namely, good-will and liberality. How they are to be combined. What else is further needed for any one to show liberality in a praiseworthy manner

143. Now we can go on to speak of kindness, which breaks up into two parts, goodwill and liberality. Kindness to exist in perfection must consist of these two qualities. It is not enough just to wish well; we must also do well. Nor, again, is it enough to do well, unless this springs from a good source even from a good will. “For God loveth a cheerful giver.” If we act unwillingly, what is our reward? Wherefore the Apostle, speaking generally, says: “If I do this thing willingly, I have a reward, but if unwillingly, a dispensation is given unto me.” In the Gospel, also, we have received many rules of just liberality.

144. It is thus a glorious thing to wish well, and to give freely, with the one desire to do good and not to do harm. For if we were to think it our duty to give the means to an extravagant man to live extravagantly, or to an adulterer to pay for his adultery, it would not be an act of kindness, for there would be no good-will in it. We should be doing harm, not good, to another if we gave him money to aid him in plotting against his country, or in attempting to get together at our expense some abandoned men to attack the Church. Nor, again, does it look like liberality to help one who presses very hardly on widows and orphans, or attempts to seize on their property with any show of violence.

145. It is no sign of a liberal spirit to extort from one what we give to another, or to gain money unjustly, and then to think it can be well spent, unless we act as Zacchæus did, and restore fourfold what we have taken from him whom we have robbed, and make up for such heathenish crimes by the zeal of our faith and by true Christian labour. Our liberality must have some sure foundation.

146. The first thing necessary is to do kindness in good faith, and not to act falsely when the offering is made. Never let us say we are doing more, when we are really doing less. What need is there to speak at all? In a promise a cheat lies hid. It is in our power to give what we like. Cheating shatters the foundation, and so destroys the work. Did Peter grow angry only so far as to desire that Ananias and his wife should be slain? Certainly not. He wished that others, through knowing their example, should not perish.

147. Nor is it a real act of liberality if thou givest for the sake of boasting about it, rather than for mercy’s sake. Thy inner feelings give the name to thy acts. As it comes forth from thee, so will others regard it. See what a true judge thou hast! He consults with thee how to take up thy work, and first of all he questions thy mind. “Let not,” he says, “thy left hand know what thy right hand doth.” This does not refer to our actual bodies, but means: Let not him who is of one mind with thee, not even thy brother, know what thou doest, lest thou shouldst lose the fruit of thy reward hereafter by seeking here thy price in boastfulness. But that liberality is real where a man hides what he does in silence, and secretly assists the needs of individuals, whom the mouth of the poor, and not his own lips, praises.

148. Perfect liberality is proved by its good faith, the case it helps, the time and place when and where it is shown. But first we must always see that we help those of the household of faith. It is a serious fault if a believer is in want, and thou knowest it, or if thou knowest that he is without means, that he is hungry, that he suffer distress, especially if he is ashamed of his need. It is a great fault if he is overwhelmed by the imprisonment or false accusation of his family, and thou dost not come to his help. If he is in prison, and—upright though he is—has to suffer pain and punishment for some debt (for though we ought to show mercy to all, yet we ought to show it especially to an upright man); if in the time of his trouble he obtains nothing from thee; if in the time of danger, when he is carried off to die, thy money seems more to thee than the life of a dying man; what a sin is that to thee! Wherefore Job says beautifully: “Let the blessing of him that was ready to perish come upon me.”

149. God, indeed, is not a respecter of persons, for He knows all things. And we, indeed, ought to show mercy to all. But as many try to get help on false pretences, and make out that they are miserably off; therefore where the case is plain and the person well known, and no time is to be lost, mercy ought to be shown more readily. For the Lord is not exacting to demand the utmost. Blessed, indeed, is he who forsakes all and follows Him, but blessed also is he who does what he can to the best of his powers with what he has. The Lord preferred the two mites of the widow to all the gifts of the rich, for she gave all that she had, but they only gave a small part out of all their abundance. It is the intention, therefore, that makes the gift valuable or poor, and gives to things their value. The Lord does not want us to give away all our goods at once, but to impart them little by little; unless, indeed, our case is like that of Elisha, who killed his oxen, and fed the people on what he had, so that no household cares might hold him back, and that he might give up all things, and devote himself to the prophetic teaching.

150. True liberality also must be tested in this way: that we despise not our nearest relatives, if we know they are in want. For it is better for thee to help thy kindred who feel the shame of asking help from others, or of going to another to beg assistance in their need. Not, however, that they should become rich on what thou couldst otherwise give to the poor. It is the facts of the case we must consider, and not personal feeling. Thou didst not dedicate thyself to the Lord on purpose to make thy family rich, but that thou mightest win eternal life by the fruit of good works, and atone for thy sins by showing mercy. They think perhaps that they are asking but little, but they demand the price thou shouldst pay for thy sins. They attempt to take away the fruits of thy life, and think they are acting rightly. And one accuses thee because thou hast not made him rich, when all the time he wished to cheat thee of the reward of eternal life.

151. So far we have given our advice, now let us look for our authority. First, then, no one ought to be ashamed of becoming poor after being rich, if this happens because he gives freely to the poor; for Christ became poor when He was rich, that through His poverty He might enrich all. He has given us a rule to follow, so that we may give a good account of our reduced inheritance; whoever has stayed the hunger of the poor has lightened his distress. “Herein I give my advice,” says the Apostle, “for this is expedient for you, that ye should be followers of Christ.” Advice is given to the good, but warnings restrain the wrong-doers. Again he says, as though to the good: “For ye have begun not only to do, but also to be willing, a year ago.” Both of these, and not only one, is the mark of perfection. Thus he teaches that liberality without good-will, and good-will without liberality, are neither of them perfect. Wherefore he also urges us on to perfection, saying: “Now, therefore, perform the doing of it; that as the will to do it was ready enough in you, so also there may be the will to accomplish it out of that which ye have. For if the will be ready, it is accepted according to that a man hath, and not according to that he hath not. But not so that others should have plenty, and ye should be in want: but let there be equality,—your abundance must now serve for their want, that their abundance may serve for your want; that there may be equality, as it is written: “He that gathered much had nothing over, and he that gathered little had no lack.”

152. We notice how the Apostle includes both good-will and liberality, as well as the manner, the fruits of right giving, and the persons concerned. The manner certainly, for he gave advice to those not perfect: For only the imperfect suffer anxiety. But if any priest or other cleric, being unwilling to burden the Church, does not give away all that he has, but does honourably what his office demands, he does not seem to me to be imperfect. I think also that the Apostle here spoke not of anxiety of mind, but rather of domestic troubles.

153. And I think it was with reference to the persons concerned that he said: “that your abundance might serve for their want, and their abundance for your want.” This means, that the abundance of the people might arouse them to good works, so as to supply the want of food of others; whilst the spiritual abundance of these latter might assist the want of spiritual merits among the people themselves, and so win them a blessing.

154. Wherefore he gave them an excellent example: “He that gathered much had nothing over, and he that gathered little had no lack.” That example is a great encouragement to all men to show mercy. For he that possesses much gold has nothing over, for all in this world is as nothing; and he that has little has no lack, for what he loses is nothing already. The whole matter is without loss, for the whole of it is lost already.

155. We can also rightly understand it thus. He that has much, although he does not give away, has nothing over. For however much he gets, he always is in want, because he longs for more. And he who has little has no lack, for it does not cost much to feed the poor. In like manner, too, the poor person that gives spiritual blessings in return for money, although he has much grace, has nothing over. For grace does not burden the mind, but lightens it.

156. It can further be taken in this way: Thou, O man, hast nothing over! For how much hast thou really received, though it may seem much to thee? John, than whom none was greater among those born of woman, yet was less than he who is least in the kingdom of heaven.

157. Or once more. The grace of God is never superabundant, humanly speaking, for it is spiritual. Who can measure its greatness or its breadth, which one cannot see? Faith, if it were as a grain of mustard seed, can transplant mountains—and more than a grain is not granted thee. If grace dwelt fully in thee, wouldst thou not have to fear lest thy mind should begin to be elated at so great a gift? For there are many who have fallen more terribly, from spiritual heights, than if they had never received grace at all from the Lord. And he who has little has no lack, for it is not tangible so as to be divided; and what seems little to him that has is much to him that lacks.

158. In giving we must also take into consideration age and weakness; sometimes, also, that natural feeling of shame, which indicates good birth. One ought to give more to the old who can no longer supply themselves with food by labour. So, too, weakness of body must be assisted, and that readily. Again, if any one after being rich has fallen into want, we must assist, especially if he has lost what he had from no sin of his own, but owing to robbery or banishment or false accusation.

159. Perchance some one may say: A blind man sits here in one place, and people pass him by, whilst a strong young man often has something given him. That is true; for he comes over people by his importunity. That is not because in their judgment he deserves it, but because they are wearied by his begging. For the Lord speaks in the Gospel of him who had already closed his door; how that when one knocks at his door very violently, he rises and gives what is wanted, because of his importunity.

Chapter XXXI. A kindness received should be returned with a freer hand. This is shown by the example of the earth. A passage from Solomon about feasting is adduced to prove the same, and is expounded later in a spiritual sense

160. It is also right that more regard should be paid to him who has conferred some benefit or gift upon thee, if he ever is reduced to want. For what is so contrary to one’s duty as not to return what one has received? Nor do I think that a return of equal value should be made, but a greater. One ought to make up for the enjoyment of a kindness one has received from another, to such an extent as to help that person, even to putting an end to his needs. For not to be the better in returning than in conferring a kindness, is to be the inferior; for he who was the first to give was the first in point of time, and also first in showing a kind disposition.

161. Wherefore we must imitate the nature of the earth in this respect, which is wont to return the seed she has received, multiplied a thousand-fold. And so it is written: “As a field is the foolish man, and as a vineyard is the man without sense. If thou leavest him, he will be made desolate.” As a field also is the wise man, so as to return the seed given him in fuller measure, as though it had been lent to him on interest. The earth either produces fruits of its own accord, or pays back and restores, what it was entrusted with, in fruitful abundance. In both these ways a return is due from thee, when thou enterest upon the use of thy father’s possession, that thou mayest not be left to lie as an unfruitful field. It may be that a man can make an excuse for not giving anything, but how can he excuse himself for not returning what was given? It is hardly right not to give anything; it is certainly not right to make no return for kindness done to oneself.

162. Therefore Solomon says well: “When thou sittest to eat at the table of a ruler consider diligently what is before thee, and put forth thine hand, knowing that it behoves thee to make such preparations. But if thou art insatiable, be not desirous of his dainties, for they have but a deceptive life.” I have written these words as I wish that we all should follow them. It is a good thing to do a service, but he who knows not how to return one is very hard. The earth herself supplies an example of kindliness. She provides fruits of her own accord, which thou didst not sow; she also returns many-fold what she has received. It is not right for thee to deny knowledge of money paid in to thee, and how can it be right to let a service done go without notice? In the book of Proverbs also it is said: that the repayment of kindness has such great power with God, that through it, even in the day of destruction, a man may find grace, though his sins outweigh all else. And why need I bring forward other examples when the Lord Himself promises in the Gospel a fuller reward to the merits of the saints, and exhorts us to do good works, saying: “Forgive, and ye shall be forgiven; give, and it shall be given unto you; good measure, shaken together and running over, shall men give into your bosom.”

163. But the feasting that Solomon speaks of has not to do with common food only, but it is to be understood as having to do with good works. For how can the soul be feasted in better wise than on good works; or what can so easily fill the mind of the just as the knowledge of a good work done? What pleasanter food is there than to do the will of God? The Lord has told us that He had this food alone in abundance, as it is written in the Gospel, saying: “My food is to do the will of My Father which is in heaven.”

164. In this food let us delight of which the prophet says: “Delight thou in the Lord.” In this food they delight, who have with wonderful knowledge learnt to take in the higher delights; who can know what that delight is which is pure and which can be understood by the mind. Let us therefore eat the bread of wisdom, and let us be filled with the word of God. For the life of man made in the image of God consists not in bread alone, but in every word that cometh from God. About the cup, too, holy Job says, plainly enough: “As the earth waiteth for the rain, so did they for my words.”

Chapter XXXII. After saying what return must be made for the service of the above-mentioned feast, various reasons for repaying kindness are enumerated. Then he speaks in praise of good-will, on its results and its order

165. It is therefore a good thing for us to be bedewed with the exhortations of the divine Scriptures, and that the word of God should come down upon us like the dew. When, therefore, thou sittest at the table of that great man, understand who that great man is. Set in the paradise of delight and placed at the feast of wisdom, think of what is put before thee! The divine Scriptures are the feast of wisdom, and the single books the various dishes. Know, first, what dishes the banquet offers, then stretch forth thy hand, that those things which thou readest, or which thou receivest from the Lord thy God, thou mayest carry out in action, and so by thy duties mayest show forth the grace that was granted thee. Such was the case with Peter and Paul, who in preaching the Gospel made some return to Him Who freely gave them all things. So that each of them might say: “By the grace of God I am what I am, and His grace in me was not in vain, but I laboured more abundantly than they all.”

166. One repays the fruit of a service done him, and repays it, gold with gold, silver with silver. Another gives his labour. Another—and I do not know whether he does not do it in fuller measure—gives but the best wishes of his heart. But what if there is no opportunity to make a return at hand? If we wish to return a kindness, more depends on the spirit in which we do it than on the amount of our property, whilst people will think more of our good-will, than of our power to make a full return. For a kindness done is regarded in the light of what one has. A great thing, therefore, is good-will. For even if it has nothing to give, yet it offers the more, and though there is nothing in its own possession, yet it gives largely to many, and does that, too, without loss to itself, and to the gain of the many. Thus good-will is better than liberality itself. It is richer in character than the other is in gifts; for there are more that need a kindness than there are that have abundance.

167. But good-will also goes in conjunction with liberality, for liberality really starts from it, seeing that the habit of giving comes after the desire to give. It exists, however, also separate and distinct. For where liberality is wanting, there good-will abides—the parent as it were of all in common, uniting and binding friendships together. It is faithful in counsel, joyful in times of prosperity, and in times of sorrow sad. So it happens that any one trusts himself to the counsels of a man of good-will rather than to those of a wise one, as David did. For he, though he was the more farseeing, agreed to the counsels of Jonathan, who was the younger. Remove good-will out of the reach of men, and it is as though one had withdrawn the sun from the world. For without it men would no longer care to show the way to the stranger, to recall the wanderer, to show hospitality (this latter is no small virtue, for on this point Job praised himself, when he said: “At my doors the stranger dwelt not, my gate was open to every one who came”), nor even to give water from the water that flows at their door, or to light another’s candle at their own. Thus good-will exists in all these, like a fount of waters refreshing the thirsty, and like a light, which, shining forth to others, fails not them who have given a light to others from their own light.

168. There is also liberality springing from good-will, that makes one tear up the bond of a debtor which one holds, without demanding any of the debt back from him. Holy Job bids us act thus by his own example. For he that has does not borrow, but he that has not does not put an end to the agreement. Why, then, if thou hast no need, dost thou save up for greedy heirs what thou canst give back immediately, and so get praise for good-will, and that without loss of money?

169. To go to the root of the matter—good-will starts first with those at home, that is with children, parents, brothers, and goes on from one step to another throughout the world. Having started from Paradise, it has filled the world. For God set the feeling of good-will in the man and woman, saying: “They shall be one flesh,” and (one may add) one spirit. Wherefore Eve also believed the serpent; for she who had received the gift of good-will did not think there was ill-will.

Chapter XXXIII. Good-will exists especially in the Church, and nourishes kindred virtues.

170. Good-will expands in the body of the Church, by fellowship in faith, by the bond of baptism, by kinship through grace received, by communion in the mysteries. For all these bonds claim for themselves the name of intimacy, the reverence of children, the authority and religious care of parents, the relationship of brothers. Therefore the bonds of grace clearly point to an increase of good-will.

171. The desire to attain to like virtues also stands one in good stead; just as again good-will brings about a likeness in character. For Jonathan the king’s son imitated the gentleness of holy David, because he loved him. Wherefore those words: “With the holy thou shalt be holy,” seem not only to be concerned with our ordinary intercourse, but also to have some connection with good-will. The sons of Noah indeed dwelt together, and yet their characters were not at all alike. Esau and Jacob also dwelt together in their father’s house, but were very unlike. There was, however, no good-will between them to make the one prefer the other to himself, but rather a rivalry as to which should first get the blessing. Since one was so hard, and the other gentle, good-will could not exist as between such different characters and conflicting desires. Add to this the fact that holy Jacob could not prefer the unworthy in son of his father’s house to virtue.

172. But nothing is so harmonious as justice and impartiality. For this, as the comrade and ally of good-will, makes us love those whom we think to be like ourselves. Again, good-will contains also in itself fortitude. For when friendship springs from the fount of good-will it does not hesitate to endure the great dangers of life for a friend. “If evils come to me through him,” it says, “I will bear them.”

Chapter XXXIV. Some other advantages of goodwill are here enumerated.

173. Good-will also is wont to remove the sword of anger. It is also good-will that makes the wounds of a friend to be better than the willing kisses of an enemy. Goodwill again makes many to become one. For if many are friends, they become one; in whom there is but one spirit and one opinion. We note, too, that in friendship corrections are pleasing. They have their sting, but they cause no pain. We are pierced by the words of blame, but are delighted with the anxiety that good-will shows.