Chapter XXXIII.

Good-will exists especially in the Church, and nourishes kindred virtues.

170. Good-will expands in the body of the Church,226    Cic. de Off. I. 17, § 55. 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;227    Cic de Off. I. 17, § 55. 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,”228    Ps. xviii. 26. 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 harmonious229    Cic. de Off. I. 17, § 56. 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.”230    Ecclus. xxiii. 31.

CAPUT XXXIII.

Benevolentiam in Ecclesia maxime, et earumdem aut affinium virtutum hominibus perseverare.

170. Augetur benevolentia coetu Ecclesiae, fidei 0073A consortio, initiandi societate, percipiendae gratiae necessitudine, mysteriorum communione. Haec enim etiam appellationes necessitudinum, reverentiam filiorum, auctoritatem et pietatem patrum, germanitatem fratrum sibi vindicant. Multum igitur ad cumulandam spectat benevolentiam necessitudo gratiae.

171. Adjuvant etiam parium studia virtutum. Siquidem benevolentia etiam morum facit similitudinem. Denique Jonathas filius regis imitabatur sancti David mansuetudinem, propter quod diligebat eum (I. Reg. XIX, 2 et seq.). Unde et illud: Cum sancto sanctus eris (Psal. XVII, 26), non solum ad conversationem, sed etiam ad benevolentiam derivandum videtur. Nam utique et filii Noe simul habitabant, et non erat in his morum concordia (Gen. IX, 22 et seq.). 0073B Habitabant etiam in domo patria Esau et Jacob, sed discrepabant (Gen. XXV, 27). Non enim erat benevolentia inter eos, quae sibi praeferret alterum: sed magis contentio, quae praeriperet benedictionem (Gen. XXVII, 14 et seq.). Nam cum alter praedurus, alter mansuetus esset, inter dispares mores, et studia compugnantia, benevolentia esse non poterat. Adde quia sanctus Jacob paternae degenerem domus virtuti praeferre non poterat.

172. Nihil autem tam consociabile, quam cum aequitate justitia: quae velut compar et socia 46 benevolentiae, facit ut eos quos pares nobis credimus, diligamus. Habet autem in se benevolentia, etiam fortitudinem; nam cum amicitia ex benevolentiae fonte procedat, non dubitat pro amico gravia vitae 0073C sustinere pericula: Et si mala mihi, inquit, evenerint per illum, sustineo (Eccli. XXII, 31).