On the Duties of the Clergy.
Chapter 35
‸175. We have discussed fully enough the nature and force of what is virtuous from the standpoint of justice. Now let us discuss fortitude, which (being a loftier virtue than the rest) is divided into two parts, as it concerns matters of war and matters at home. But the thought of warlike matters seems to be foreign to the duty of our office, for we have our thoughts fixed more on the duty of the soul than on that of the body; nor is it our business to look to arms, but rather to the affairs of peace. Our fathers, however, as Joshua, the son of Nun, Jerubbaal, Samson, and David, gained great glory also in war.
176. Fortitude, therefore, is a loftier virtue than the rest, but it is also one that never stands alone. For it never depends on itself alone. Moreover, fortitude without justice is the source of wickedness. For the stronger it is, the more ready is it to crush the weaker, whilst in matters of war one ought to see whether the war is just or unjust.
177. David never waged war unless he was driven to it. Thus prudence was combined in him with fortitude in the battle. For even when about to fight single-handed against Goliath, the enormous giant, he rejected the armour with which he was laden. His strength depended more on his own arm than on the weapons of others. Then, at a distance, to get a stronger throw, with one cast of a stone, he slew his enemy. After that he never entered on a war without seeking counsel of the Lord. Thus he was victorious in all wars, and even to his last years was ready to fight. And when war arose with the Philistines, he joined battle with their fierce troops, being desirous of winning renown, whilst careless of his own safety.
178. But this is not the only kind of fortitude which is worthy of note. We consider their fortitude glorious, who, with greatness of mind, “through faith stopped the mouth of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong.” They did not gain a victory in common with many, surrounded with comrades, and aided by the legions, but won their triumph alone over their treacherous foes by the mere courage of their own souls. How unconquerable was Daniel, who feared not the lions raging round about him. The beasts roared, whilst he was eating.
Chapter 36
‸179. The glory of fortitude, therefore, does not rest only on the strength of one’s body or of one’s arms, but rather on the courage of the mind. Nor is the law of courage exercised in causing, but in driving away all harm. He who does not keep harm off a friend, if he can, is as much in fault as he who causes it. Wherefore holy Moses gave this as a first proof of his fortitude in war. For when he saw an Hebrew receiving hard treatment at the hands of an Egyptian, he defended him, and laid low the Egyptian and hid him in the sand. Solomon also says: “Deliver him that is led to death.”
180. From whence, then, Cicero and Panætius, or even Aristotle, got these ideas is perfectly clear. For though living before these two, Job had said: “I delivered the poor out of the hand of the strong, and I aided the fatherless for whom there was no helper. Let the blessing of him that was ready to perish come upon me.” Was not he most brave in that he bore so nobly the attacks of the devil, and overcame him with the powers of his mind? Nor have we cause to doubt the fortitude of him to whom the Lord said: “Gird up thy loins like a man. Put on loftiness and power. Humble every one that doeth wrong.” The Apostle also says: “Ye have a strong consolation.” He, then, is brave who finds consolation in any grief.
181. And in very truth, rightly is that called fortitude, when a man conquers himself, restrains his anger, yields and gives way to no allurements, is not put out by misfortunes, nor gets elated by good success, and does not get carried away by every varying change as by some chance wind. But what is more noble and splendid than to train the mind, keep down the flesh, and reduce it to subjection, so that it may obey commands, listen to reason, and in undergoing labours readily carry out the intention and wish of the mind?
182. This, then, is the first notion of fortitude. For fortitude of the mind can be regarded in two ways. First, as it counts all externals as very unimportant, and looks on them as rather superfluous and to be despised than to be sought after. Secondly, as it strives after those things which are the highest, and all things in which one can see anything moral with all the powers of the mind. For what can be more noble than to train thy mind so as not to place a high value on riches and pleasures and honours, nor to waste all thy care on these? When thy mind is thus disposed, thou must consider how all that is virtuous and seemly must be placed before everything else; and thou must so fix thy mind upon that, that if aught happens which may break thy spirit, whether loss of property, or the reception of fewer honours, or the disparagement of unbelievers, thou mayest not feel it, as though thou wert above such things; nay, so that even dangers which menace thy safety, if undertaken at the call of justice, may not trouble thee.
183. This is the true fortitude which Christ’s warrior has, who receives not the crown unless he strives lawfully. Or does that call to fortitude seem to thee but a poor one: “Tribulation worketh patience, and patience, experience, and experience, hope”? See how many a contest there is, yet but one crown! That call none gives, but he who was strengthened in Christ Jesus, and whose flesh had no rest. Affliction on all sides, fighting without and fears within. And though in dangers, in countless labours, in prisons, in deaths —he was not broken in spirit, but fought so as to become more powerful through his infirmities.
184. Think, then, how he teaches those who enter upon their duties in the Church, that they ought to have contempt for all earthly things: “If, then, ye be dead with Christ from the elements of this world, why do ye act as though living in the world? Touch not, taste not, handle not, which all are to perish with the using.” And further: “If ye then be risen with Christ, seek those things which are above, not those things which are on the earth.” And again: “Mortify, therefore, your members which are on the earth.” This, indeed, is meant for all the faithful. But thee, especially, my son, he urges to despise riches and to avoid profane and old wives fables—allowing nothing but this: “Exercise thyself unto godliness, for bodily exercise profiteth a little, but godliness is profitable unto all things.”
185. Let, then, godliness exercise thee unto justice, continence, gentleness, that thou mayest avoid childish acts, and that rooted and grounded in grace thou mayest fight the good fight of faith. Entangle not thyself in the affairs of this life, for thou art fighting for God. For if he who fights for the emperor is forbidden by human laws to enter upon lawsuits, to do any legal business, or to sell merchandise; how much more ought he who enters upon the warfare of faith to keep from every kind of business, being satisfied with the produce of his own little bit of land, if he has it? If he has not that, let him be content with the pay he will get for his service. Here is a good witness to this fact, who says: “I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread.” That is the true rest and temperance of the mind which is not excited by the desire of gain, nor tormented by the fear of want.
Chapter 37
‸186. There is also that true freedom of the mind from vexation which makes us neither give way too much in our griefs, nor be too elated in prosperity. And if they who urge men to undertake the affairs of the state give such rules, how much more ought we who are called to do duty in the Church, to act thus and do those things which are pleasing to God, so that Christ’s power may show itself forth in us. We too must prove ourselves to our Captain, so that our members may be the weapons of justice; not carnal weapons in which sin may reign, but weapons strong for God, whereby sin may be destroyed. Let our flesh die, that in it every sin may die. And as though living again after death, may we rise to new works and a new life.
187. These, then, are the services of fortitude; and full they are of virtuous and seemly duties. But in all that we do we must look to see, not only if it is virtuous, but whether it is possible, so that we may not enter upon anything that we cannot carry out. Wherefore the Lord, to use His own word, wills us to flee in the time of persecution from one city to another; so that no one, whilst longing for the crown of martyrdom, may put himself in the way of dangers which possibly the weak flesh or a mind indulged could not bear and endure.
Chapter 38
‸188. But again, no one must retire through cowardice, or give up his faith from fear of danger. With what grace must the soul be equipped, and the mind trained and taught to stand firm, so as never to be disturbed by any fears, to be broken by any troubles, or to yield to any torments! With what difficulty indeed are they borne! But as all pains seem less in the fear of greater pains, so also, if thou dost build up thy soul by quiet counsel, and dost determine not to go from thy course, and layest before thee the fear of divine judgment and the torment of eternal punishment, canst thou gain endurance of mind.
189. If a man thus prepares himself, he gives signs of great diligence. On the other hand it is a sign of natural ability, if a man by the power of his mind can foresee the future, and put as it were before his eyes what may happen, and decide what he ought to do if it should take place. It may happen, too, that he will think over two or three things at once, which he supposes may come either singly or together, and that he settles what he will do with them as he thinks will be to the most advantage, in the event of their coming either singly or together.
190. Therefore it is the duty of a brave man not to shut his eyes when anything threatens, but to put it before him and to search it out as it were in the mirror of his mind, and to meet the future with foreseeing thought, for fear he might afterwards have to say: This has come to me because I thought it could not come about. If misfortunes are not looked for beforehand, they quickly get a hold over us. In war an unexpected enemy is with difficulty resisted, and if he finds the others unprepared, he easily overcomes them; so evils unthought of readily break down the soul.
200. In these two points, then, consists the excellency of the soul: so that thy soul, trained in good thoughts, and with a pure heart, first, may see what is true and virtuous (for “blessed are the pure in heart, for they shall see God”), and may decide that only to be good which is virtuous; and, next, may never be disturbed by business of any kind, nor get tossed about by any desires.
201. Not that this is an easy thing for any one. For what is so difficult as to discern, as though from some watch-tower, the resources of wisdom and all those other things, which to most seem so great and noble? Again, what so difficult as to place one’s decision on fixed grounds, and to despise what one has decided to be worthless, as of no good? Or, once more, what so difficult, when some misfortune has happened, and it is looked on as something serious and grieving, as to bear it in such a way that one considers it nothing beyond what is natural, when one reads: “Naked was I born, naked shall I go forth. What the Lord gave, the Lord hath taken away” (he who said this had lost children and possessions), and to preserve in all things the character of a wise and upright man, as he did who says: “As the Lord pleased, so did He. Blessed be the name of the Lord.” And again: “Thou speakest as one of the foolish women speaketh. Shall we receive good at the hand of God, and shall we not receive evil?”