Bad Advertisement?
Are you a Christian?
Online Store:Visit Our Store
| Chapter II. The discussions among philosophers about the comparison between what is virtuous and what is useful have nothing to do with Christians. For with them nothing is useful which is not just. What are the duties of perfection, and what are ordinary duties? The same words often suit different things in different ways. Lastly, a just man never seeks his own advantage at the cost of another's disadvantage, but rather is always on the lookout for what is useful to others.
PREVIOUS SECTION - NEXT SECTION - HELP 
Chapter II.
The discussions among philosophers about the comparison
between what is virtuous and what is useful have nothing to do with
Christians. For with them nothing is useful which is not
just. What are the duties of perfection, and what are ordinary
duties? The same words often suit different things in different
ways. Lastly, a just man never seeks his own advantage at the
cost of another’s disadvantage, but rather is always on the
lookout for what is useful to others.
8. As we have
already spoken about the two former subjects, wherein we discussed what
is virtuous and what is useful, there follows now the question whether
we ought to compare what is virtuous and useful together, and to ask
which we must follow. For, as we have already discussed the
matter as to whether a thing is virtuous or wicked, and in another
place whether it is useful or useless, so here some think we ought to
find out whether a thing is virtuous or useful.600
| 600
“utile.” Some read
“inutile.” |
9. I am induced to do this, lest I should
seem to be allowing that these two are mutually opposed to one another,
when I have already shown them to be one. For I said that nothing
can be virtuous but what is useful, and nothing can be useful but what
is virtuous.601
| 601 Cic. de
Off. III. 3, § 11. | For we do not
follow the wisdom of the flesh, whereby the usefulness that consists in
an abundance of money is held to be of most value, but we follow that
wisdom which is of God, whereby
those things which are greatly valued in this
world are counted but as loss.
10. For this χατόρθωμα, which is duty carried out entirely
and in perfection, starts from the true source of virtue.602
| 602 Cic. de
Off. III. 3, § 13. | On this follows another, or
ordinary duty. This shows by its name that no hard or
extraordinary practice of virtue is involved, for it can be
common to very many. The desire to save money is the usual
practice with many. To enjoy a well-prepared banquet and a
pleasant meal is a general habit; but to fast or to use
self-restraint is the practice of but few, and not to be desirous
of another’s goods is a virtue rarely found. On the
other hand, to wish to deprive another of his property—and
not to be content with one’s due—here one will find
many to keep company with one. Those (the philosopher would
say) are primary duties—these ordinary.603
| 603 Cic. de
Off. III. 3, § 14. | The primary are found but with
few, the ordinary with the many.
11. Again, the same words often have a
different meaning. For instance, we call God good and a man good;
but it bears in each case quite a different meaning.604
| 604 Cic. de
Off. III. 4, § 16. | We call God just in one sense, man in
another. So, too, there is a difference in meaning when we call
God wise and a man wise. This we are taught in the Gospel:
“Be ye perfect even as your Father Who is in heaven is
perfect.”605
I read again
that Paul was perfect and yet not perfect. For when he
said: “Not as though I had already attained, either were
already perfect; but I follow after, if that I may apprehend
it.”606
Immediately he
added: “We, then, that are perfect.”607
There is a twofold form of
perfection, the one having but ordinary, the other the highest
worth. The one availing here, the other hereafter. The one
in accordance with human powers, the other with the perfection of the
world to come. But God is just through all, wise above all,
perfect in all.
12. There is also diversity even among men
themselves. Daniel, of whom it was said: “Who is
wiser than Daniel?”608
was wise in a
different sense to what others are. The same may be said of
Solomon, who was filled with wisdom, above all the wisdom of the
ancients, and more than all the wise men of Egypt.609
To be wise as men are in general is
quite a different thing to being really wise. He who is
ordinarily wise is wise for temporal matters, is wise for himself, so
as to deprive another of something and get it for himself. He who
is really wise does not know how to regard his own advantage, but looks
with all his desire to that which is eternal, and to that which is
seemly and virtuous, seeking not what is useful for himself, but for
all.
13. Let this, then, be our rule,610
| 610 Cic. de
Off. III. 4, § 19. | so that we may never go wrong between two
things, one virtuous, the other useful. The upright man must
never think of depriving another of anything, nor must he ever wish to
increase his own advantage to the disadvantage of another. This
rule the Apostle gives thee, saying: “All things are
lawful, but all things are not expedient; all things are lawful, but
all things edify not. Let no man seek his own, but each one
another’s.”611
That is:
Let no man seek his own advantage, but another’s; let no man seek
his own honour, but another’s. Wherefore he says in another
place: “Let each esteem other better than themselves,
looking not each one to his own things, but to the things of
others.”612
14. And let no one seek his own favour or
his own praise, but another’s. This we can plainly see
declared in the book of Proverbs, where the Holy Spirit says through
Solomon: “My son, if thou be wise, be wise for thyself and
thy neighbours; but if thou turn out evil, thou alone shalt bear
it.”613
The wise man
gives counsel to others, as the upright man does, and shares with him
in wearing the form of either virtue.E.C.F. INDEX & SEARCH
|
