Chapter VI.
In this matter we must imitate David's silence and humility, so as not even to seem deserving of harm.
21. What need is there to be troubled when we hear abuse? Why do we not imitate him who says: "I was dumb and humbled myself, and kept silence even from good words"? [55] Or did David only say this, and not act up to it? No, he also acted up to it. For when Shimei the son of Gera reviled him, David was silent; and although he was surrounded with armed men he did not return the abuse, nor sought revenge: nay, even when the son of Zeruiah spoke to him, because he wished to take vengeance on him, David did not permit it. [56] He went on as though dumb, and humbled; he went on in silence; nor was he disturbed, although called a bloody man, for he was conscious of his own gentleness. He therefore was not disturbed by insults, for he had full knowledge of his own good works.
22. He, then, who is quickly roused by wrong makes himself seem deserving of insult, even whilst he wishes to be shown not to deserve it. He who despises wrongs is better off than he who grieves over them. For he who despises them looks down on them, as though he feels them not; but he who grieves over them is tormented, just as though he actually felt them.
[55] Ps. xxxix. [xxxviii.] 2.
[56] 2 Sam. [2 Kings] xvi. 6 ff.
Chapter VII.
How admirably Ps. xxxix. [xxxviii.] takes the place of an introduction. Incited thereto by this psalm the saint determines to write on duties. He does this with more reason even than Cicero, who wrote on this subject to his son. How, further, this is so.
23. Not without thought did I make use of the beginning of this psalm, in writing to you, my children. For this psalm which the Prophet David gave to Jeduthun to sing, [57] I urge you to regard, being delighted myself with its depth of meaning and the excellency of its maxims. For we have learnt in those words we have just shortly touched upon, that both patience in keeping silence and the duty of awaiting a fit time for speaking are taught in this psalm, as well as contempt of riches in the following verses, which things are the chief groundwork of virtues. Whilst, therefore, meditating on this psalm, it has come to my mind to write "on the Duties."
24. Although some philosophers have written on this subject,--Panætius, [58] for instance, and his son amongst the Greek, Cicero amongst the Latin, writers--I did not think it foreign to my office to write also myself. And as Cicero wrote for the instruction of his son, [59] so I, too, write to teach you, my children. For I love you, whom I have begotten in the Gospel, no less than if you were my own true sons. For nature does not make us love more ardently than grace. We certainly ought to love those who we think will be with us for evermore than those who will be with us in this world only. These often are born unworthy of their race, so as to bring disgrace on their father; but you we chose beforehand, to love. They are loved naturally, of necessity, which is not a sufficiently suitable and constant teacher to implant a lasting love. But ye are loved on the ground of our deliberate choice, whereby a great feeling of affection is combined with the strength of our love: thus one tests what one loves and loves what one has chosen.
[57] This psalm in the Hebrew is inscribed to Jeduthun, one of the three leading musicians in the temple services.
[58] A Stoic philosopher who lived and taught at Athens, c. b.c. 120. His chief work was a treatise peri tou kathekontos, which Cicero himself afterward used as the groundwork of his own book de Officiis.
[59] Cic. de Off. I. 2.
Chapter VIII.
The word "Duty" has been often used both by philosophers and in the holy Scriptures; from whence it is derived.
25. Since, therefore, the person concerned is one fit to write on the Duties, let us see whether the subject itself stands on the same ground, and whether this word is suitable only to the schools of the philosophers, or is also to be found in the sacred Scriptures. Beautifully has the Holy Spirit, as it happens, brought before us a passage in reading the Gospel to-day, as though He would urge us to write; whereby we are confirmed in our view, that the word officium, "duty," may also be used with us. For when Zacharias the priest was struck dumb in the temple, and could not speak, it is said: "And it came to pass that as soon as the days of his duty [officii] were accomplished, he departed to his own house." [60] We read, therefore, that the word officium, "duty," can be used by us.
26. [61] And this is not inconsistent with reason, since we consider that the word officium (duty) is derived from efficere (to effect), and is formed with the change of one letter for the sake of euphony; or at any rate that you should do those things which injure [officiant] no one, but benefit all.
[60] Luke i. 23. The Vulgate has officii; the Greek text reads: tes leitourgias.
[61] In this section it is impossible to give the point in a translation, but the passage does not affect the argument. The text runs as follows: "Nec ratio ipsa abhorret, quandoquidem officium ab efficiendo dictum putamus, quasi efficium: sed propter decorem sermonis una immutata litera, officium nuncupari, vel certe, ut ea agas quæ nulli officiant, prosint omnibus."