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
76 Chapter XIII. The beauty of wisdom is made plain by the divine testimony. From this he goes on to prove its connection with the other virtues. 77 Chapter XIV. Prudence is combined with all the virtues, especially with contempt of riches. 78 Chapter XV. Of liberality. To whom it must chiefly be shown, and how men of slender means may show it by giving their service and counsel. 79 Chapter XVI. Due measure must be observed in liberality, that it may not be expended on worthless persons, when it is needed by worthier ones. However, alms are not to be given in too sparing and hesitating a way. One ought rather to follow the example of the blessed Joseph, whose prudence is commended at great length. 80 Chapter XVII. What virtues ought to exist in him whom we consult. How Joseph and Paul were equipped with them. 81 Chapter XVIII. We learn from the fact of the separation of the ten tribes from King Rehoboam what harm bad counsellors can do. 82 Chapter XIX. Many are won by justice and benevolence and courtesy, but all this must be sincere. 83 Chapter XX. Familiarity with good men is very advantageous to all, especially to the young, as is shown by the example of Joshua and Moses and others. Further, those who are unlike in age are often alike in virtues, as Peter and John prove. 84 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. 85 Chapter XXII. We must observe a right standard between too great mildness and excessive harshness. They who endeavour to creep into the hearts of others by a false show of mildness gain nothing substantial or lasting. This the example of Absalom plainly enough shows. 86 Chapter XXIII. The good faith of those who are easily bought over with money or flattery is a frail thing to trust to. 87 Chapter XXIV. We must strive for preferment only by right means. An office undertaken must be carried out wisely and with moderation. The inferior clergy should not detract from the bishop's reputation by feigned virtues; nor again, should the bishop be jealous of a cleric, but he should be just in all things and especially in giving judgment. 88 Chapter XXV. Benefits should be conferred on the poor rather than on the rich, for these latter either think a return is expected from them, or else they are angry at seeming to be indebted for such an action. But the poor man makes God the debtor in his place, and freely owns to the benefits he has received. To these remarks is added a warning to despise riches. 89 Chapter XXVI. How long standing an evil love of money is, is plain from many examples in the Old Testament. And yet it is plain, too, how idle a thing the possession of money is. 90 Chapter XXVII. In contempt of money there is the pattern of justice, which virtue bishops and clerics ought to aim at together with some others. A few words are added on the duty of not bringing an excommunication too quickly into force. 91 Chapter XXVIII. Mercy must be freely shown even though it brings an odium of its own. With regard to this, reference is made to the well-known story about the sacred vessels which were broken up by Ambrose to pay for the redemption of captives; and very beautiful advice is given about the right use of the gold and silver which the Church possesses. Next, after showing from the action of holy Lawrence what are the true treasures of the Church, certain rules are laid down which ought to be observe 92 Chapter XXIX. The property of widows or of all the faithful, that has been entrusted to the Church, ought to be defended though it brings danger to oneself. This is illustrated by the example of Onias the priest, and of Ambrose, bishop of Ticinum. 93 Chapter XXX. The ending of the book brings an exhortation to avoid ill-will, and to seek prudence, faith, and the other virtues. 94 Book III. 95 Chapter I. We are taught by David and Solomon how to take counsel with our own heart. Scipio is not to be accounted prime author of the saying which is ascribed to him. The writer proves what glorious things the holy prophets accomplished in their time of quiet, and shows, by examples of their and others' leisure moments, that a just man is never alone in trouble. 96 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. 97 Chapter III. The rule given about not seeking one's own gain is established, first by the examples of Christ, next by the meaning of the word, and lastly by the very form and uses of our limbs. Wherefore the writer shows what a crime it is to deprive another of what is useful, since the law of nature as well as the divine law is broken by such wickedness. Further, by its means we also lose that gift which makes us superior to other living creatures; and lastly, through it civil laws are abused a 98 Chapter IV. As it has been shown that he who injures another for the sake of his own advantage will undergo terrible punishment at the hand of his own conscience, it is referred that nothing is useful to one which is not in the same way useful to all. Thus there is no place among Christians for the question propounded by the philosophers about two shipwrecked persons, for they must show love and humility to all. 99 Chapter V. The upright does nothing that is contrary to duty, even though there is a hope of keeping it secret. To point this out the tale about the ring of Gyges was invented by the philosophers. Exposing this, he brings forward known and true examples from the life of David and John the Baptist. 100 Chapter VI. We ought not to allow the idea of profit to get hold of us. What excuses they make who get their gains by selling corn, and what answer ought to be made to them. In connection with this certain parables from the Gospels and some of the sayings of Solomon are set before our eyes.
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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
76 Chapter XIII. The beauty of wisdom is made plain by the divine testimony. From this he goes on to prove its connection with the other virtues. 77 Chapter XIV. Prudence is combined with all the virtues, especially with contempt of riches. 78 Chapter XV. Of liberality. To whom it must chiefly be shown, and how men of slender means may show it by giving their service and counsel. 79 Chapter XVI. Due measure must be observed in liberality, that it may not be expended on worthless persons, when it is needed by worthier ones. However, alms are not to be given in too sparing and hesitating a way. One ought rather to follow the example of the blessed Joseph, whose prudence is commended at great length. 80 Chapter XVII. What virtues ought to exist in him whom we consult. How Joseph and Paul were equipped with them. 81 Chapter XVIII. We learn from the fact of the separation of the ten tribes from King Rehoboam what harm bad counsellors can do. 82 Chapter XIX. Many are won by justice and benevolence and courtesy, but all this must be sincere. 83 Chapter XX. Familiarity with good men is very advantageous to all, especially to the young, as is shown by the example of Joshua and Moses and others. Further, those who are unlike in age are often alike in virtues, as Peter and John prove. 84 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. 85 Chapter XXII. We must observe a right standard between too great mildness and excessive harshness. They who endeavour to creep into the hearts of others by a false show of mildness gain nothing substantial or lasting. This the example of Absalom plainly enough shows. 86 Chapter XXIII. The good faith of those who are easily bought over with money or flattery is a frail thing to trust to. 87 Chapter XXIV. We must strive for preferment only by right means. An office undertaken must be carried out wisely and with moderation. The inferior clergy should not detract from the bishop's reputation by feigned virtues; nor again, should the bishop be jealous of a cleric, but he should be just in all things and especially in giving judgment. 88 Chapter XXV. Benefits should be conferred on the poor rather than on the rich, for these latter either think a return is expected from them, or else they are angry at seeming to be indebted for such an action. But the poor man makes God the debtor in his place, and freely owns to the benefits he has received. To these remarks is added a warning to despise riches. 89 Chapter XXVI. How long standing an evil love of money is, is plain from many examples in the Old Testament. And yet it is plain, too, how idle a thing the possession of money is. 90 Chapter XXVII. In contempt of money there is the pattern of justice, which virtue bishops and clerics ought to aim at together with some others. A few words are added on the duty of not bringing an excommunication too quickly into force. 91 Chapter XXVIII. Mercy must be freely shown even though it brings an odium of its own. With regard to this, reference is made to the well-known story about the sacred vessels which were broken up by Ambrose to pay for the redemption of captives; and very beautiful advice is given about the right use of the gold and silver which the Church possesses. Next, after showing from the action of holy Lawrence what are the true treasures of the Church, certain rules are laid down which ought to be observe 92 Chapter XXIX. The property of widows or of all the faithful, that has been entrusted to the Church, ought to be defended though it brings danger to oneself. This is illustrated by the example of Onias the priest, and of Ambrose, bishop of Ticinum. 93 Chapter XXX. The ending of the book brings an exhortation to avoid ill-will, and to seek prudence, faith, and the other virtues. 94 Book III. 95 Chapter I. We are taught by David and Solomon how to take counsel with our own heart. Scipio is not to be accounted prime author of the saying which is ascribed to him. The writer proves what glorious things the holy prophets accomplished in their time of quiet, and shows, by examples of their and others' leisure moments, that a just man is never alone in trouble. 96 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. 97 Chapter III. The rule given about not seeking one's own gain is established, first by the examples of Christ, next by the meaning of the word, and lastly by the very form and uses of our limbs. Wherefore the writer shows what a crime it is to deprive another of what is useful, since the law of nature as well as the divine law is broken by such wickedness. Further, by its means we also lose that gift which makes us superior to other living creatures; and lastly, through it civil laws are abused a 98 Chapter IV. As it has been shown that he who injures another for the sake of his own advantage will undergo terrible punishment at the hand of his own conscience, it is referred that nothing is useful to one which is not in the same way useful to all. Thus there is no place among Christians for the question propounded by the philosophers about two shipwrecked persons, for they must show love and humility to all. 99 Chapter V. The upright does nothing that is contrary to duty, even though there is a hope of keeping it secret. To point this out the tale about the ring of Gyges was invented by the philosophers. Exposing this, he brings forward known and true examples from the life of David and John the Baptist. 100 Chapter VI. We ought not to allow the idea of profit to get hold of us. What excuses they make who get their gains by selling corn, and what answer ought to be made to them. In connection with this certain parables from the Gospels and some of the sayings of Solomon are set before our eyes.
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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
76 Chapter XIII. The beauty of wisdom is made plain by the divine testimony. From this he goes on to prove its connection with the other virtues. 77 Chapter XIV. Prudence is combined with all the virtues, especially with contempt of riches. 78 Chapter XV. Of liberality. To whom it must chiefly be shown, and how men of slender means may show it by giving their service and counsel. 79 Chapter XVI. Due measure must be observed in liberality, that it may not be expended on worthless persons, when it is needed by worthier ones. However, alms are not to be given in too sparing and hesitating a way. One ought rather to follow the example of the blessed Joseph, whose prudence is commended at great length. 80 Chapter XVII. What virtues ought to exist in him whom we consult. How Joseph and Paul were equipped with them. 81 Chapter XVIII. We learn from the fact of the separation of the ten tribes from King Rehoboam what harm bad counsellors can do. 82 Chapter XIX. Many are won by justice and benevolence and courtesy, but all this must be sincere. 83 Chapter XX. Familiarity with good men is very advantageous to all, especially to the young, as is shown by the example of Joshua and Moses and others. Further, those who are unlike in age are often alike in virtues, as Peter and John prove. 84 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. 85 Chapter XXII. We must observe a right standard between too great mildness and excessive harshness. They who endeavour to creep into the hearts of others by a false show of mildness gain nothing substantial or lasting. This the example of Absalom plainly enough shows. 86 Chapter XXIII. The good faith of those who are easily bought over with money or flattery is a frail thing to trust to. 87 Chapter XXIV. We must strive for preferment only by right means. An office undertaken must be carried out wisely and with moderation. The inferior clergy should not detract from the bishop's reputation by feigned virtues; nor again, should the bishop be jealous of a cleric, but he should be just in all things and especially in giving judgment. 88 Chapter XXV. Benefits should be conferred on the poor rather than on the rich, for these latter either think a return is expected from them, or else they are angry at seeming to be indebted for such an action. But the poor man makes God the debtor in his place, and freely owns to the benefits he has received. To these remarks is added a warning to despise riches. 89 Chapter XXVI. How long standing an evil love of money is, is plain from many examples in the Old Testament. And yet it is plain, too, how idle a thing the possession of money is. 90 Chapter XXVII. In contempt of money there is the pattern of justice, which virtue bishops and clerics ought to aim at together with some others. A few words are added on the duty of not bringing an excommunication too quickly into force. 91 Chapter XXVIII. Mercy must be freely shown even though it brings an odium of its own. With regard to this, reference is made to the well-known story about the sacred vessels which were broken up by Ambrose to pay for the redemption of captives; and very beautiful advice is given about the right use of the gold and silver which the Church possesses. Next, after showing from the action of holy Lawrence what are the true treasures of the Church, certain rules are laid down which ought to be observe 92 Chapter XXIX. The property of widows or of all the faithful, that has been entrusted to the Church, ought to be defended though it brings danger to oneself. This is illustrated by the example of Onias the priest, and of Ambrose, bishop of Ticinum. 93 Chapter XXX. The ending of the book brings an exhortation to avoid ill-will, and to seek prudence, faith, and the other virtues. 94 Book III. 95 Chapter I. We are taught by David and Solomon how to take counsel with our own heart. Scipio is not to be accounted prime author of the saying which is ascribed to him. The writer proves what glorious things the holy prophets accomplished in their time of quiet, and shows, by examples of their and others' leisure moments, that a just man is never alone in trouble. 96 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. 97 Chapter III. The rule given about not seeking one's own gain is established, first by the examples of Christ, next by the meaning of the word, and lastly by the very form and uses of our limbs. Wherefore the writer shows what a crime it is to deprive another of what is useful, since the law of nature as well as the divine law is broken by such wickedness. Further, by its means we also lose that gift which makes us superior to other living creatures; and lastly, through it civil laws are abused a 98 Chapter IV. As it has been shown that he who injures another for the sake of his own advantage will undergo terrible punishment at the hand of his own conscience, it is referred that nothing is useful to one which is not in the same way useful to all. Thus there is no place among Christians for the question propounded by the philosophers about two shipwrecked persons, for they must show love and humility to all. 99 Chapter V. The upright does nothing that is contrary to duty, even though there is a hope of keeping it secret. To point this out the tale about the ring of Gyges was invented by the philosophers. Exposing this, he brings forward known and true examples from the life of David and John the Baptist. 100 Chapter VI. We ought not to allow the idea of profit to get hold of us. What excuses they make who get their gains by selling corn, and what answer ought to be made to them. In connection with this certain parables from the Gospels and some of the sayings of Solomon are set before our eyes.
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