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 case 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,501    Cic. de Off. II. 14, § 51. 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.502    Cic. de Off. II. 18, § 64. 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,503    Gen. xviii 1 ff. 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.”504    Gen. xviii. 3. Therefore as a reward for his hospitality, he received the gift of posterity.

105. Lot also, his nephew,505    Gen. xix. 20. 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.506    Cic. de Off. II. 20. For “Whosoever receiveth a righteous man, in the name of a righteous man, shall receive a righteous man’s reward,”507    S. Matt. x. 41. 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.508    S. Matt. x. 42. Thou seest that Abraham, in looking for guests, received God Himself to entertain.509    Gen. xviii. 1 ff. Thou seest that Lot received the angels.510    Gen. xix. 3. 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.”511    S. Matt. xxv. 36..

108. It is sweet, then, to seek not for money but for grace. It is true512    Cic. de Off. II. 20, § 69. 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.”513    Prov. xv. 17. And again: “Better is bread in pleasantness with peace.”514    Prov. xvii. 1. 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.515    Cic. de Off. II. 16. 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.”516    Prov. xx. 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.

CAPUT XXI.

Plurimum valere ad commendationem, si defendas infirmos, aut peregrinos suscipias, similiave officia exhibeas, et hoc maxime viris probatis. Ubi injecta avaritiae vituperatione, potissimum prodigalitas in sacerdotibus improbatur.

102. Adjuvat hoc quoque ad profectum bonae existimationis, si de potentis 95 manibus eripias 0130D inopem, de morte damnatum eruas, quantum sine perturbatione fieri potest; ne videamur jactantiae 0131A magis causa facere, quam misericordiae, et graviora inferre vulnera, dum levioribus mederi desideramus. Jam si oppressum opibus potentis, et factione magis quam sceleris sui pretio gravatum liberaveris, egregae convalescit opinionis testimonium.

103. Commendat plerosque etiam hospitalitas. Est enim publica species humanitatis, ut peregrinus hospitio non egeat, suscipiatur officiose, pateat advenienti janua. Valde id decorum totius est orbis existimatione, peregrinos cum honore suscipi, non deesse mensae hospitalitatis gratiam, occurrere officiis liberalitatis, explorare adventus hospitum.

104. Quod Abrahae laudi est datum, qui ante januam suam speculabatur, ne forte praeteriret peregrinus aliquis: et diligenter praetendebat excubias, ut 0131B occurreret, ut praeveniret, ut rogaret, ne transiret hospes, dicens: Domine, si inveni gratiam ante te, ne praeterieris puerum tuum (Gen. XVIII, 1 et seq.). Et ideo pro hospitalitatis mercede fructum posteritatis recepit.

105. Loth quoque nepos ejus non solum genere, sed etiam virtute proximus, propter hospitalitatis affectum Sodomitana a se suisque supplicia detorsit (Gen. XIX, 1 et seq.).

106. Decet igitur hospitalem esse, benignum, justum, non alieni cupidum; immo de suo jure cedentem potius aliqua, si fuerit lacessitus, quam aliena jura pulsantem, fugitantem litium, abhorrentem a jurgiis, redimentem concordiam et tranquillitatis gratiam. Siquidem de suo jure virum bonum 0131C aliquid relaxare, non solum liberalitatis, sed plerumque etiam commoditatis est. Primum dispendio litis carere, non mediocre est lucrum; deinde accedit 0132A ad fructum quod augetur amicitia, ex qua oriuntur plurimae commoditates, quae contemnenti aliqua in tempore, postea fructuosae erunt.

107. In officiis autem hospitalibus, omnibus quidem humanitas impartienda est: justis autem uberior deferenda honorificentia: Quicumque enim justum receperit in nomine justi, mercedem justi accipiet (Matth. X, 41, 42), ut Dominus pronuntiavit. Tanta autem est apud Deum hospitalitatis gratia, ut ne potus quidem aquae frigidae a praemiis remunerationis immunis sit. Vides quia Abraham Deum recepit hospitio, dum hospites quaerit? Vides quia Loth angelos recepit? Unde scis ne et tu cum suscipis hominem, suscipias Christum? Licet in hospite sit Christus; quia Christus 96 in paupere est, sicut 0132B ipse ait: In carcere eram, et venistis ad me: nudus eram, et operuistis me (Matth. XXV, 36).

108. Suave est igitur non pecuniae, sed gratiae studere. Verum hoc malum jamdudum humanis influxit mentibus, ut pecunia honori sit, et animi hominum divitiarum admiratione capiantur. Inde se immersit avaritia, veluti quaedam bonorum ariditas officiorum; ut homines damnum putent quidquid praeter morem impenditur. Sed etiam in hoc adversus avaritiam, ne quod afferre possit impedimentum, prospexit Scriptura venerabilis, dicens: Quia melior est hospitalitas cum oleribus (Prov. XV, 17). Et infra: Melior est panis in suavitate cum pace (Prov. XVII, 1). Non enim prodigos nos docet esse Scriptura, sed liberales.

0132C 109. Largitatis enim duo sunt genera : unum liberalitatis, alterum prodigae effusionis. Liberale est hospitio recipere, nudum vestire, redimere captivos, 0133A non habentes sumptu juvare: prodigum est, sumptuosis effluescere conviviis, et vino plurimo; unde legisti: Prodigum est vinum, et contumeliosa ebrietas (Prov. XX, 1). Prodigum est popularis favoris gratia exinanire proprias opes: quod faciunt qui ludis circensibus, vel etiam theatralibus, et muneribus gladiatoriis, vel etiam venationibus patrimonium dilapidant suum, ut vincant superiorum celebritates; cum totum illud sit inane, quod agunt. Quandoquidem etiam bonorum operum sumptibus immoderatum esse non deceat.

110. Pulchra liberalitas (Dist. 86, cap. Pulchra) erga ipsos quoque pauperes mensuram tenere, ut abundes pluribus: non conciliandi favoris gratia ultra modum fluere. Quidquid ex affectu puro ac 0133B sincero promitur, hoc est decorum: non superfluas aedificationes aggredi, nec praetermittere necessarias.

111. Et maxime sacerdoti hoc convenit, ornare Dei templum decore congruo, ut etiam hoc cultu aula Domini resplendeat: impensas misericordiae convenientes frequentare: quantum oporteat largiri peregrinis; non superflua, sed competentia: non redundantia, sed congrua humanitati; ne sumptu pauperum alienam sibi quaerat gratiam, nec restrictiorem erga clericos aut indulgentiorem se praebeat. Alterum enim inhumanum, alterum prodigum; si aut sumptus desit necessitati eorum quos a sordidis negotiationis aucupiis retrahere debeas: aut voluptati superfluat.