On the Duties of the Clergy.
Chapter 21
‸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, 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. 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, 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.” Therefore as a reward for his hospitality, he received the gift of posterity.
105. Lot also, his nephew, 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. For “Whosoever receiveth a righteous man, in the name of a righteous man, shall receive a righteous man’s reward,” 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. Thou seest that Abraham, in looking for guests, received God Himself to entertain. Thou seest that Lot received the angels. 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.”
108. It is sweet, then, to seek not for money but for grace. It is true 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.”
And again: “Better is bread in pleasantness with peace.” 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. 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.” 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 22
‸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.
113. To prove by examples our assertion that what is feigned 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. 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. 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, 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. He would not engage in the battle himself lest 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.
Chapter 23
‸117. Who would suppose that those who are bought over to obedience by money, 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.