Chapter XXXIII.
Good-will exists especially in the Church, and nourishes kindred virtues.
170. Good-will expands in the body of the Church, [253] by fellowship in faith, by the bond of baptism, by kinship through grace received, by communion in the mysteries. For all these bonds claim for themselves the name of intimacy, the reverence of children, the authority and religious care of parents, the relationship of brothers. Therefore the bonds of grace clearly point to an increase of good-will.
171. The desire to attain to like virtues also stands one in good stead; [254] just as again good-will brings about a likeness in character. For Jonathan the king's son imitated the gentleness of holy David, because he loved him. Wherefore those words: "With the holy thou shalt be holy," [255] seem not only to be concerned with our ordinary intercourse, but also to have some connection with good-will. The sons of Noah indeed dwelt together, and yet their characters were not at all alike. Esau and Jacob also dwelt together in their father's house, but were very unlike. There was, however, no good-will between them to make the one prefer the other to himself, but rather a rivalry as to which should first get the blessing. Since one was so hard, and the other gentle, good-will could not exist as between such different characters and conflicting desires. Add to this the fact that holy Jacob could not prefer the unworthy in son of his father's house to virtue.
172. But nothing is so harmonious [256] as justice and impartiality. For this, as the comrade and ally of good-will, makes us love those whom we think to be like ourselves. Again, good-will contains also in itself fortitude. For when friendship springs from the fount of good-will it does not hesitate to endure the great dangers of life for a friend. "If evils come to me through him," it says, "I will bear them." [257]
[253] Cic. de Off. I. 17, § 55.
[254] Cic de Off. I. 17, § 55.
[255] Ps. xviii. 26.
[256] Cic. de Off. I. 17, § 56.
[257] Ecclus. xxiii. 31.
Chapter XXXIV.
Some other advantages of goodwill are here enumerated.
173. Good-will also is wont to remove the sword of anger. It is also good-will that makes the wounds of a friend to be better than the willing kisses of an enemy. [258] Goodwill again makes many to become one. For if many are friends, they become one; in whom there is but one spirit and one opinion. [259] We note, too, that in friendship corrections are pleasing. They have their sting, but they cause no pain. We are pierced by the words of blame, but are delighted with the anxiety that good-will shows.
174. To conclude, the same duties are not owed to all. Nor is regard ever paid to persons, though the occasion and the circumstances of the case are generally taken into consideration, so that one may at times have to help a neighbour rather than one's brother. For Solomon also says: "Better is a neighbour that is near than a brother far off." [260] For this reason a man generally trusts himself to the good-will of a friend rather than to the ties of relationship with his brother. So far does good-will prevail that it often goes beyond the pledges given by nature.
[258] Prov. xxvii. 6.
[259] Cic. de Off. I. 17, § 57.
[260] Prov. xxvii. 10.
Chapter XXXV.
On fortitude. This is divided into two parts: as it concerns matters of war and matters at home. The first cannot be a virtue unless combined with justice and prudence. The other depends to a large extent upon endurance.
175. We have discussed fully enough the nature and force of what is virtuous from the standpoint of justice. [261] Now let us discuss fortitude, which (being a loftier virtue than the rest) is divided into two parts, as it concerns matters of war and matters at home. But the thought of warlike matters seems to be foreign to the duty of our office, for we have our thoughts fixed more on the duty of the soul than on that of the body; nor is it our business to look to arms, but rather to the affairs of peace. Our fathers, however, as Joshua, the son of Nun, Jerubbaal, Samson, and David, gained great glory also in war.
176. Fortitude, therefore, is a loftier virtue than the rest, but it is also one that never stands alone. For it never depends on itself alone. Moreover, fortitude without justice is the source of wickedness. [262] For the stronger it is, the more ready is it to crush the weaker, whilst in matters of war one ought to see whether the war is just or unjust.
177. David never waged war unless he was driven to it. Thus prudence was combined in him with fortitude in the battle. For even when about to fight single-handed against Goliath, the enormous giant, he rejected the armour with which he was laden. [263] His strength depended more on his own arm than on the weapons of others. Then, at a distance, to get a stronger throw, with one cast of a stone, he slew his enemy. After that he never entered on a war without seeking counsel of the Lord. [264] Thus he was victorious in all wars, and even to his last years was ready to fight. And when war arose with the Philistines, he joined battle with their fierce troops, being desirous of winning renown, whilst careless of his own safety. [265]
178. But this is not the only kind of fortitude which is worthy of note. We consider their fortitude glorious, who, with greatness of mind, "through faith stopped the mouth of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong." [266] They did not gain a victory in common with many, surrounded with comrades, and aided by the legions, but won their triumph alone over their treacherous foes by the mere courage of their own souls. How unconquerable was Daniel, who feared not the lions raging round about him. The beasts roared, whilst he was eating. [267]
[261] Cic. de Off. I. 18, § 61.
[262] Cic. de Off. I. 19.
[263] 1 Sam. [1 Kings] xvii. 39 ff.
[264] 2 Sam. [2 Kings] v. 19.
[265] 2 Sam. [2 Kings] xxi. 15.
[266] Heb. xi. 33, 34.
[267] Bel and the Dragon v. 39.