Chapter XXXVI.

One of the duties of fortitude is to keep the weak from receiving injury; another, to check the wrong motions of our own souls; a third, both to disregard humiliations, and to do what is right with an even mind. All these clearly ought to be fulfilled by all Christians, and especially by the clergy.

179. The glory of fortitude, therefore, does not rest only on the strength of one’s body or of one’s arms, but rather on the courage of the mind.241    Cic. de Off. I. 23. 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.242    Ex. ii. 11. Solomon also says: “Deliver him that is led to death.”243    Prov. xxiv. 11.

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.”244    Job xxix. 12, 13. 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?245    Cf. Job i. 12, w. i. 22, and Job ii. 6, w. ii. 10. 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.”246    Job xl. 2, 5, 6 [LXX.]. The Apostle also says: “Ye have a strong consolation.”247    Heb. vi. 18. 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.248    Cic. de Off. I. 20, § 68. 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.249    Cic. de Off. I. 20, § 66. 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 (or as the Greeks call it, πρέπον,) 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.250    2 Tim. ii. 5. Or does that call to fortitude seem to thee but a poor one: “Tribulation worketh patience, and patience, experience, and experience, hope”?251    Rom. v. 3, 4. 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.252    2 Cor. vii. 5. And though in dangers, in countless labours, in prisons, in deaths253    2 Cor. xi. 24 ff.—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.”254    Col. ii. 20, 21, 22. And further: “If ye then be risen with Christ, seek those things which are above, not those things which are on the earth.”255    Col. iii. 1, 2. And again: “Mortify, therefore, your members which are on the earth.”256    Col. iii. 5. 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.”257    1 Tim. iv. 8.

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.258    1 Tim. vi. 12. Entangle not thyself in the affairs of this life, for thou art fighting for God.259    2 Tim. ii. 4. 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.”260    Ps. xxxvii. [xxxvi.] 25. 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.

CAPUT XXXVI.

Fortitudinis officium aliud esse, ut injuriam a debiliori depellamus: aliud ut non rectos animi motus coerceamus: aliud demum tum ut aspernemur humilia, tum ut honesta infracto animo prosequamur. Quae ab universis quidem Christianis, sed potissimum ab Ecclesiasticis viris praestanda demonstrantur.

178*. Non igitur in viribus corporis et lacertis tantummodo fortitudinis gloria est, sed magis in virtute animi: neque in inferenda (23, q. 2, c. Non in inferenda), sed in depellenda injuria lex virtutis 0075D est. Qui enim non repellit a socio injuriam, si potest, tam est in vitio, quam ille qui facit. Unde (Exod. II, 11 et seq.) sanctus Moyses hinc prius orsus 0076A est tentamenta bellicae fortitudinis. Nam cum vidisset Hebraeum ab Aegyptio injuriam accipientem, defendit; ita ut Aegyptium sterneret, atque in arena absconderet. Salomon quoque ait: Eripe eum qui ducitur ad mortem (Prov. XXIV, 10).

48 179. Unde igitur hoc vel Tullius, vel etiam Panaetius, aut ipse Aristoteles transtulerint, apertum est satis. Quamquam etiam his duobus antiquior dixerit Job: Salvum feci pauperem de manu potentis, et pupillum cui adjutor non erat, adjuvi. Benedictio perituri in me veniat (Job XXIX, 12, 13). Nonne hic fortissimus, qui tam fortiter pertulit impetus diaboli, et vicit eum virtute mentis suae? Neque vero de ejus dubitandum fortitudine, cui dicit Dominus: Accinge sicut vir lumbos tuos, suscipe altitudinem et virtutem: 0076Bomnem autem injuriosum humiliato (Job. XL, 2). Apostolus quoque ait: Habetis fortissimam consolationem (Hebr. VI, 18). Est ergo fortis qui se in dolore aliquo consolatur.

180. Et re vera jure ea fortitudo vocatur, quando unusquisque se ipsum vincit, iram continet, nullis illecebris emollitur atque inflectitur, non adversis perturbatur, non extollitur secundis, et quasi vento quodam, variarum rerum circumfertur mutatione. Quid autem excelsius et magnificentius, quam exercere mentem, afficere carnem et in servitudinem redigere; ut obediat imperio, consiliis obtemperet, ut in adeundis laboribus impigre exsequatur propositum animi ac voluntatem?

181. Haec igitur prima vis fortitudinis, quoniam 0076C in duobus generibus fortitudo spectatur animi. Primo, ut externa corporis pro minimis habeat, et quasi superflua despicienda magis quam expetenda ducat. Secundo, ut ea quae summa sunt, omnes quae res in quibus honestas et illud πρέπον cernitur, praeclara animi intentione usque ad affectum persequatur. Quid enim tam praeclarum, quam ut ita animum informes tuum ut, neque divitias, neque voluptates, neque honores in maximis constituas, neque in his studium omne conteras? Quod cum ita affectus animo fueris, necesse est illud honestum ac decorum praeponendum putes, illique mentem ita intendas tuam, ut quidquid acciderit quo frangi animi solent, aut patrimonii amissio, aut honoris immunitio, aut obtrectatio infidelium, quasi superior non sentias. 0076D Deinde ut te salutis ipsius pericula pro justitia suscepta non moveant.

182. Haec vera fortitudo est, quam habet Christi 0077A athleta, qui, nisi legitimo certamine, non coronatur. An mediocre tibi videtur praeceptum fortitudinis: Tribulatio patientiam operatur, patientia probationem, probatio autem spem (II Cor VII, 5)? Vide quot certamina, et una corona. Quod praeceptum non dat, nisi qui est confortatus in Christo Jesu, cujus caro requiem non habebat. Afflictio undique: foris pugnae, intus timores. Et quamvis in periculis, in laboribus plurimis, in carceribus, in mortibus positus; animo tamen non frangebatur, sed praeliabatur, adeo ut potentior suis fieret infirmitatibus.

183. Itaque considera quemadmodum eos qui ad officia Ecclesiae accedunt, despicientiam rerum humanarum habere debere doceat. Si ergo 49 mortui estis cum Christo ab elementis hujus mundi, quid adhuc 0077Bvelut viventes de hoc mundo decernitis? Ne tetigeritis, ne attaminaveritis, ne gustaveritis, quae sunt omniaad corruptelam ipso usu (Coloss. II, 20 et seq.). Et infra: Si ergo consurrexistis cum Christo, quae sursum sunt quaerite, non quae super terram (Coloss. III. 1). Et iterum: Mortificate ergo membra vestra, quae sunt super terram (Ibid., 5). Et haec quidem adhuc omnibus fidelibus: tibi autem, fili, contemptum divitiarum, profanarum quoque et anilium fabularum, suadet declinationem, nihil permittens nisi quod te exerceat ad pietatem; quia corporalis exercitatio nulli rei usui est: pietas autem ad omnia utilis.

184. Exerceat ergo te pietas ad justitiam, continentiam, mansuetudinem; ut fugias juvenilia opera, confirmatus et radicatus in gratia bonum fidei subeas 0078A certamen: non te implices negotiis saecularibus, quoniam Deo militas. Etenim si is qui imperatori militat, a susceptionibus litium, actu negotiorum forensium, venditione mercium prohibetur humanis legibus; quanto magis qui fidei exercet militiam, ab omni usu negotiationis abstinere debet, agelluli sui contentus fructibus, si habet: si non habet, stipendiorum suorum fructu! Siquidem bonus testis est qui dicit: Juvenis fui, et senui, et non vidi justum derelictum, nec semen ejus quaerens panem (Psal. XXXVI, 25). Ea est enim tranquillitas animi et temperantia, quae neque studio quaerendi afficitur, neque egestatis metu angitur.