On the Duties of the Clergy

On kindness and its several parts, namely, good-will and liberality. How they are to be combined. What else is further needed for any one to show liberality in a praiseworthy manner.

143. Now we can go on to speak of kindness, which breaks up into two parts, goodwill and liberality. Kindness to exist in perfection must consist of these two qualities. It is not enough just to wish well; we must also do well. Nor, again, is it enough to do well, unless this springs from a good source even from a good will. “For God loves a cheerful giver.” If we act unwillingly, what is our reward? Wherefore the Apostle, speaking generally, says: “If I do this thing willingly, I have a reward, but if unwillingly, a dispensation is given unto me.” In the Gospel, also, we have received many rules of just liberality.

144. It is thus a glorious thing to wish well, and to give freely, with the one desire to do good and not to do harm. For if we were to think it our duty to give the means to an extravagant man to live extravagantly, or to an adulterer to pay for his adultery, it would not be an act of kindness, for there would be no good-will in it. We should be doing harm, not good, to another if we gave him money to aid him in plotting against his country, or in attempting to get together at our expense some abandoned men to attack the Church. Nor, again, does it look like liberality to help one who presses very hardly on widows and orphans, or attempts to seize on their property with any show of violence.

145. It is no sign of a liberal spirit to extort from one what we give to another, or to gain money unjustly, and then to think it can be well spent, unless we act as Zacchæus did, and restore fourfold what we have taken from him whom we have robbed, and make up for such heathenish crimes by the zeal of our faith and by true Christian labour. Our liberality must have some sure foundation.

146. The first thing necessary is to do kindness in good faith, and not to act falsely when the offering is made. Never let us say we are doing more, when we are really doing less. What need is there to speak at all? In a promise a cheat lies hid. It is in our power to give what we like. Cheating shatters the foundation, and so destroys the work. Did Peter grow angry only so far as to desire that Ananias and his wife should be slain? Certainly not. He wished that others, through knowing their example, should not perish.

147. Nor is it a real act of liberality if you give for the sake of boasting about it, rather than for mercy's sake. Your inner feelings give the name to your acts. As it comes forth from you, so will others regard it. See what a true judge you have! He consults with you how to take up your work, and first of all he questions your mind. “Let not,” he says, “your left hand know what your right hand does.” This does not refer to our actual bodies, but means: Let not him who is of one mind with you, not even your brother, know what you do, lest you should lose the fruit of your reward hereafter by seeking here your price in boastfulness. But that liberality is real where a man hides what he does in silence, and secretly assists the needs of individuals, whom the mouth of the poor, and not his own lips, praises.

148. Perfect liberality is proved by its good faith, the case it helps, the time and place when and where it is shown. But first we must always see that we help those of the household of faith. It is a serious fault if a believer is in want, and you know it, or if you know that he is without means, that he is hungry, that he suffer distress, especially if he is ashamed of his need. It is a great fault if he is overwhelmed by the imprisonment or false accusation of his family, and thou dost not come to his help. If he is in prison, and— upright though he is— has to suffer pain and punishment for some debt (for though we ought to show mercy to all, yet we ought to show it especially to an upright man); if in the time of his trouble he obtains nothing from you; if in the time of danger, when he is carried off to die, your money seems more to you than the life of a dying man; what a sin is that to you! Wherefore Job says beautifully: “Let the blessing of him that was ready to perish come upon me.”

149. God, indeed, is not a respecter of persons, for He knows all things. And we, indeed, ought to show mercy to all. But as many try to get help on false pretences, and make out that they are miserably off; therefore where the case is plain and the person well known, and no time is to be lost, mercy ought to be shown more readily. For the Lord is not exacting to demand the utmost. Blessed, indeed, is he who forsakes all and follows Him, but blessed also is he who does what he can to the best of his powers with what he has. The Lord preferred the two mites of the widow to all the gifts of the rich, for she gave all that she had, but they only gave a small part out of all their abundance. It is the intention, therefore, that makes the gift valuable or poor, and gives to things their value. The Lord does not want us to give away all our goods at once, but to impart them little by little; unless, indeed, our case is like that of Elisha, who killed his oxen, and fed the people on what he had, so that no household cares might hold him back, and that he might give up all things, and devote himself to the prophetic teaching.

150. True liberality also must be tested in this way: that we despise not our nearest relatives, if we know they are in want. For it is better for you to help your kindred who feel the shame of asking help from others, or of going to another to beg assistance in their need. Not, however, that they should become rich on what you could otherwise give to the poor. It is the facts of the case we must consider, and not personal feeling. You did not dedicate yourself to the Lord on purpose to make your family rich, but that you might win eternal life by the fruit of good works, and atone for your sins by showing mercy. They think perhaps that they are asking but little, but they demand the price you should pay for your sins. They attempt to take away the fruits of your life, and think they are acting rightly. And one accuses you because you have not made him rich, when all the time he wished to cheat you of the reward of eternal life.