NAPFS
Nicene and Post-Nicene Fathers, Ser. II, Vol. X
383 chapters English Public domain
About this book
No short description is available for this text.
Table of contents
383 chapters
51 Chapter XXXIX. One must show fortitude in fighting against all vices, especially against avarice. Holy Job teaches this lesson. 52 Chapter XL. Courage in war was not wanting in our forefathers, as is shown by the example of the men of old, especially by the glorious deed of Eleazar. 53 Chapter XLI. After praising Judas' and Jonathan's loftiness of mind, the constancy of the martyrs in their endurance of tortures, which is no small part of fortitude, is next brought before us. 54 Chapter XLII. The powers that be are not needlessly to be irritated. One must not lend one's ears to flattery. 55 Chapter XLIII. On temperance and its chief parts, especially tranquillity of mind and moderation, care for what is virtuous, and reflection on what is seemly. 56 Chapter XLIV. Every one ought to apply himself to the duties suited to his character. Many, however, are hindered by following their fathers' pursuits. Clerics act in a different way. 57 Chapter XLV. On what is noble and virtuous, and what the difference between them is, as stated both in the profane and sacred writers. 58 Chapter XLVI. A twofold division of what is seemly is given. Next it is shown that what is according to nature is virtuous, and what is otherwise must be looked on as shameful. This division is explained by examples. 59 Chapter XLVII. What is seemly should always shine forth in our life. What passions, then, ought we to allow to come to a head, and which should we restrain? 60 Chapter XLVIII. The argument for restraining anger is given again. Then the three classes of those who receive wrongs are set forth; to the most perfect of which the Apostle and David are said to have attained. He takes the opportunity to state the difference between this and the future life. 61 Chapter XLIX. We must reserve the likeness of the virtues in ourselves. The likeness of the devil and of vice must be got rid of, and especially that of avarice; for this deprives us of liberty, and despoils those who are in the midst of vanities of the image of God. 62 Chapter L. The Levites ought to be utterly free from all earthly desires. What their virtues should be on the Apostle's own showing, and how great their purity must be. Also what their dignity and duty is, for the carrying out of which the chief virtues are necessary. He states that these were not unknown to the philosophers, but that they erred in their order. Some are by their nature in accordance with duty, which yet on account of what accompanies them become contrary to duty. From whence he 63 Book II. 64 Chapter I. Happiness in life is to be gained by living virtuously, inasmuch as thus a Christian, whilst despising glory and the favour of men, desires to please God alone in what he does. 65 Chapter II. The different ideas of philosophers on the subject of happiness. He proves, first, from the Gospel that it rests on the knowledge of God and the pursuit of good works; next, that it may not be thought that this idea was adopted from the philosophers, he adds proofs from the witness of the prophets. 66 Chapter III. The definition of blessedness as drawn from the Scriptures is considered and proved. It cannot be enhanced by external good fortune, nor can it be weakened by misfortune. 67 Chapter IV. The same argument, namely, that blessedness is not lessened or added to by external matters, is illustrated by the example of men of old. 68 Chapter V. Those things which are generally looked on as good are mostly hindrances to a blessed life, and those which are looked on as evil are the materials out of which virtues grow. What belongs to blessedness is shown by other examples. 69 Chapter VI. On what is useful: not that which is advantageous, but that which is just and virtuous. It is to be found in losses, and is divided into what is useful for the body, and what is useful unto godliness. 70 Chapter VII. What is useful is the same as what is virtuous; nothing is more useful than love, which is gained by gentleness, courtesy, kindness, justice, and the other virtues, as we are given to understand from the histories of Moses and David. Lastly, confidence springs from love, and again love from confidence. 71 Chapter VIII. Nothing has greater effect in gaining good-will than giving advice; but none can trust it unless it rests on justice and prudence. How conspicuous these two virtues were in Solomon is shown by his well-known judgment. 72 Chapter IX. Though justice and prudence are inseparable, we must have respect to the ideas of people in general, for they make a distinction between the different cardinal virtues. 73 Chapter X. Men entrust their safety rather to a just than to a prudent man. But every one is wont to seek out the man who combines in himself the qualities of justice and prudence. Solomon gives us an example of this. (The words which the queen of Sheba spoke of him are explained.) Also Daniel and Joseph. 74 Chapter XI. A third element which tends to gain any one's confidence is shown to have been conspicuous in Moses, Daniel, and Joseph. 75 Chapter XII. No one asks counsel from a man tainted with vice, or from one who is morose or impracticable, but rather from one of whom we have a pattern in the Scriptures.
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NAPFS
Nicene and Post-Nicene Fathers, Ser. II, Vol. X
383 chapters English Public domain
About this book
No short description is available for this text.
Table of contents
383 chapters
51 Chapter XXXIX. One must show fortitude in fighting against all vices, especially against avarice. Holy Job teaches this lesson. 52 Chapter XL. Courage in war was not wanting in our forefathers, as is shown by the example of the men of old, especially by the glorious deed of Eleazar. 53 Chapter XLI. After praising Judas' and Jonathan's loftiness of mind, the constancy of the martyrs in their endurance of tortures, which is no small part of fortitude, is next brought before us. 54 Chapter XLII. The powers that be are not needlessly to be irritated. One must not lend one's ears to flattery. 55 Chapter XLIII. On temperance and its chief parts, especially tranquillity of mind and moderation, care for what is virtuous, and reflection on what is seemly. 56 Chapter XLIV. Every one ought to apply himself to the duties suited to his character. Many, however, are hindered by following their fathers' pursuits. Clerics act in a different way. 57 Chapter XLV. On what is noble and virtuous, and what the difference between them is, as stated both in the profane and sacred writers. 58 Chapter XLVI. A twofold division of what is seemly is given. Next it is shown that what is according to nature is virtuous, and what is otherwise must be looked on as shameful. This division is explained by examples. 59 Chapter XLVII. What is seemly should always shine forth in our life. What passions, then, ought we to allow to come to a head, and which should we restrain? 60 Chapter XLVIII. The argument for restraining anger is given again. Then the three classes of those who receive wrongs are set forth; to the most perfect of which the Apostle and David are said to have attained. He takes the opportunity to state the difference between this and the future life. 61 Chapter XLIX. We must reserve the likeness of the virtues in ourselves. The likeness of the devil and of vice must be got rid of, and especially that of avarice; for this deprives us of liberty, and despoils those who are in the midst of vanities of the image of God. 62 Chapter L. The Levites ought to be utterly free from all earthly desires. What their virtues should be on the Apostle's own showing, and how great their purity must be. Also what their dignity and duty is, for the carrying out of which the chief virtues are necessary. He states that these were not unknown to the philosophers, but that they erred in their order. Some are by their nature in accordance with duty, which yet on account of what accompanies them become contrary to duty. From whence he 63 Book II. 64 Chapter I. Happiness in life is to be gained by living virtuously, inasmuch as thus a Christian, whilst despising glory and the favour of men, desires to please God alone in what he does. 65 Chapter II. The different ideas of philosophers on the subject of happiness. He proves, first, from the Gospel that it rests on the knowledge of God and the pursuit of good works; next, that it may not be thought that this idea was adopted from the philosophers, he adds proofs from the witness of the prophets. 66 Chapter III. The definition of blessedness as drawn from the Scriptures is considered and proved. It cannot be enhanced by external good fortune, nor can it be weakened by misfortune. 67 Chapter IV. The same argument, namely, that blessedness is not lessened or added to by external matters, is illustrated by the example of men of old. 68 Chapter V. Those things which are generally looked on as good are mostly hindrances to a blessed life, and those which are looked on as evil are the materials out of which virtues grow. What belongs to blessedness is shown by other examples. 69 Chapter VI. On what is useful: not that which is advantageous, but that which is just and virtuous. It is to be found in losses, and is divided into what is useful for the body, and what is useful unto godliness. 70 Chapter VII. What is useful is the same as what is virtuous; nothing is more useful than love, which is gained by gentleness, courtesy, kindness, justice, and the other virtues, as we are given to understand from the histories of Moses and David. Lastly, confidence springs from love, and again love from confidence. 71 Chapter VIII. Nothing has greater effect in gaining good-will than giving advice; but none can trust it unless it rests on justice and prudence. How conspicuous these two virtues were in Solomon is shown by his well-known judgment. 72 Chapter IX. Though justice and prudence are inseparable, we must have respect to the ideas of people in general, for they make a distinction between the different cardinal virtues. 73 Chapter X. Men entrust their safety rather to a just than to a prudent man. But every one is wont to seek out the man who combines in himself the qualities of justice and prudence. Solomon gives us an example of this. (The words which the queen of Sheba spoke of him are explained.) Also Daniel and Joseph. 74 Chapter XI. A third element which tends to gain any one's confidence is shown to have been conspicuous in Moses, Daniel, and Joseph. 75 Chapter XII. No one asks counsel from a man tainted with vice, or from one who is morose or impracticable, but rather from one of whom we have a pattern in the Scriptures.
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NAPFS
Nicene and Post-Nicene Fathers, Ser. II, Vol. X
383 chapters English Public domain
About this book
No short description is available for this text.
Table of contents
383 chapters
51 Chapter XXXIX. One must show fortitude in fighting against all vices, especially against avarice. Holy Job teaches this lesson. 52 Chapter XL. Courage in war was not wanting in our forefathers, as is shown by the example of the men of old, especially by the glorious deed of Eleazar. 53 Chapter XLI. After praising Judas' and Jonathan's loftiness of mind, the constancy of the martyrs in their endurance of tortures, which is no small part of fortitude, is next brought before us. 54 Chapter XLII. The powers that be are not needlessly to be irritated. One must not lend one's ears to flattery. 55 Chapter XLIII. On temperance and its chief parts, especially tranquillity of mind and moderation, care for what is virtuous, and reflection on what is seemly. 56 Chapter XLIV. Every one ought to apply himself to the duties suited to his character. Many, however, are hindered by following their fathers' pursuits. Clerics act in a different way. 57 Chapter XLV. On what is noble and virtuous, and what the difference between them is, as stated both in the profane and sacred writers. 58 Chapter XLVI. A twofold division of what is seemly is given. Next it is shown that what is according to nature is virtuous, and what is otherwise must be looked on as shameful. This division is explained by examples. 59 Chapter XLVII. What is seemly should always shine forth in our life. What passions, then, ought we to allow to come to a head, and which should we restrain? 60 Chapter XLVIII. The argument for restraining anger is given again. Then the three classes of those who receive wrongs are set forth; to the most perfect of which the Apostle and David are said to have attained. He takes the opportunity to state the difference between this and the future life. 61 Chapter XLIX. We must reserve the likeness of the virtues in ourselves. The likeness of the devil and of vice must be got rid of, and especially that of avarice; for this deprives us of liberty, and despoils those who are in the midst of vanities of the image of God. 62 Chapter L. The Levites ought to be utterly free from all earthly desires. What their virtues should be on the Apostle's own showing, and how great their purity must be. Also what their dignity and duty is, for the carrying out of which the chief virtues are necessary. He states that these were not unknown to the philosophers, but that they erred in their order. Some are by their nature in accordance with duty, which yet on account of what accompanies them become contrary to duty. From whence he 63 Book II. 64 Chapter I. Happiness in life is to be gained by living virtuously, inasmuch as thus a Christian, whilst despising glory and the favour of men, desires to please God alone in what he does. 65 Chapter II. The different ideas of philosophers on the subject of happiness. He proves, first, from the Gospel that it rests on the knowledge of God and the pursuit of good works; next, that it may not be thought that this idea was adopted from the philosophers, he adds proofs from the witness of the prophets. 66 Chapter III. The definition of blessedness as drawn from the Scriptures is considered and proved. It cannot be enhanced by external good fortune, nor can it be weakened by misfortune. 67 Chapter IV. The same argument, namely, that blessedness is not lessened or added to by external matters, is illustrated by the example of men of old. 68 Chapter V. Those things which are generally looked on as good are mostly hindrances to a blessed life, and those which are looked on as evil are the materials out of which virtues grow. What belongs to blessedness is shown by other examples. 69 Chapter VI. On what is useful: not that which is advantageous, but that which is just and virtuous. It is to be found in losses, and is divided into what is useful for the body, and what is useful unto godliness. 70 Chapter VII. What is useful is the same as what is virtuous; nothing is more useful than love, which is gained by gentleness, courtesy, kindness, justice, and the other virtues, as we are given to understand from the histories of Moses and David. Lastly, confidence springs from love, and again love from confidence. 71 Chapter VIII. Nothing has greater effect in gaining good-will than giving advice; but none can trust it unless it rests on justice and prudence. How conspicuous these two virtues were in Solomon is shown by his well-known judgment. 72 Chapter IX. Though justice and prudence are inseparable, we must have respect to the ideas of people in general, for they make a distinction between the different cardinal virtues. 73 Chapter X. Men entrust their safety rather to a just than to a prudent man. But every one is wont to seek out the man who combines in himself the qualities of justice and prudence. Solomon gives us an example of this. (The words which the queen of Sheba spoke of him are explained.) Also Daniel and Joseph. 74 Chapter XI. A third element which tends to gain any one's confidence is shown to have been conspicuous in Moses, Daniel, and Joseph. 75 Chapter XII. No one asks counsel from a man tainted with vice, or from one who is morose or impracticable, but rather from one of whom we have a pattern in the Scriptures.
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