Concerning the contemplative life, and how much the active life differs from it, or how, with God's help, you may become partakers of the virtue of contemplation itself, I have concluded in the first volume. Concerning the active life also, where it was shown what was the usefulness of religious rebuke and the virtue of patience, and how the resources of the church ought to be handled, or concerning the manner of spiritual abstinence, the things that seemed to be said, by God's gift, I have discoursed in the second book. Now it remains that, not relying on my own talent, of which I am not conscious to myself, but to be helped by your prayers, I begin the disputation concerning vices and virtues. CHAPTER I. How greatly the likeness of virtues differs from true virtues. CHAPTER II.
Quodsuperbiasitmalorumomniumcausa. CAP. III. Quodsuperbia, exquaproceduntomniamala, humilitatisvirtutevincatur, etomniavitiatuncfugatadepereant, sivirtutibuscedant. CAP. IV. Decupiditate, Iquæitaestmixtasuperbiæ, utnihilpeccatifiatquodnonexutraqueprocedat. CAP. V. Quoanimitormentoinvidosaffligatinvidia. CAP. VI. Inquæetquantamalaconcupiscentiacarniserumpat, siKeismenscorruptaconsentiat. CAP, VII. Quodetiamhiquosabhimpudicitiaquælibetnecessitasvetat, siviverepudiceconsuescant, adamoremcastitatisascendant. CAP. VIII. Quibusindiciispossitostendisuperbia, quævelinperditisapertaest, velinfictisocculla. CAP. IX.
That pride is the cause of all evils. CHAPTER III. That pride, from which all evils proceed, is conquered by the virtue of humility, and that all vices then, being put to flight, perish, if they yield to the virtues. CHAPTER IV. Concerning cupidity, which is so mingled with pride that no sin is committed which does not proceed from both. CHAPTER V. With what torment of mind envy afflicts the envious. CHAPTER VI. Into what and how great evils the concupiscence of the flesh bursts out, if the corrupt mind consents to them. CHAPTER VII. That even those whom some necessity forbids from unchastity, if they accustom themselves to live chastely, ascend to the love of chastity. CHAPTER VIII. By what signs pride may be shown, which is either open in the abandoned, or hidden in pretenders. CHAPTER IX.
Quibussignisinvidorumdeclareturinvidia. CAP. X. Quantismalisvanitasvanosinvolvat. CAP. XI. Deutilitatetimoris, etquodefficaciterpeccalisobsistat. CAP. XII. Defuturojudicio, velæternitatesupplicii, acdequalitategehennce. CAP. XIII. Delaudecaritatis. CAP. XIV. QualiterpossinteaquædecarttalesanctusApostolusdixit, intelligi. CAP. XV. Quantumperfectioniscaritasinsefundatisexhibeat. CAP. XVI. Dequalitatevirtutis, etqualitersibiconsentientesinformet. CAP. XVII. Quibusgradibusconversiinculmenperfectionisascendant. CAP. XVIII. Quæsitquaternariinumericredendaperfectio;
By what signs the envy of the envious may be declared. CHAPTER X. With how great evils vanity involves the vain. CHAPTER XI. Concerning the usefulness of fear, and that it effectually withstands sins. CHAPTER XII. Concerning the future judgment, or the eternity of punishment, and concerning the quality of Gehenna. CHAPTER XIII. Concerning the praise of charity. CHAPTER XIV. How the things which the holy Apostle said concerning charity may be understood. CHAPTER XV. How much perfection charity displays in those founded upon it. CHAPTER XVI. Concerning the quality of virtue, and how it forms those who consent to it. CHAPTER XVII. By what steps the converted ascend to the summit of perfection. CHAPTER XVIII. What is to be believed to be the perfection of the quaternary number;
and that the four virtues, which have been called principal, conferred by God upon those living by faith, justify. CHAPTER XIX. Concerning the quality of temperance, or its work. CHAPTER XX. What manner of men those ought to be whom fortitude of soul ennobles. CHAPTER XXI. Concerning justice, or faith, which proceeds from it. CHAPTER XXII. Concerning equity; that to it pertains the usefulness of human society. CHAPTER XXIII. That there are two kinds of injustice. CHAPTER XXIV. Concerning liberality, and how the work of beneficence ought to be exercised. CHAPTER XXV. Concerning the difference of loves, and how greatly perfect love differs from them. CHAPTER XXVI. What it is to render to each his own. CHAPTER XXVII.
That three virtues, that is, temperance, fortitude, and justice, consummate the active life, and that prudence, which is the fourth virtue, affords to the mind the knowledge of hidden things. CHAPTER XXVIII. Concerning the social virtue; and that they do not act rightly who, when they are able, profit human society in nothing. CHAPTER XXIX. That from the fount of prudence and wisdom they drink the knowledge of all things, who fervently keep watch for the acquiring of knowledge. CHAPTER XXX. That the prudent neither harm others, nor permit harm to be done to themselves, and that for them there will be a consummated prudence without admixture of any error, there where there will be a perfect life without any sin. CHAPTER XXXI. Concerning the four affections;
that they ought not to be numbered among the vices, if their use proceeds from a good will. CHAPTER XXXII. That these affections, without which in this life one does not live rightly, will not be in that future blessedness, which will have neither fear nor sorrow. CHAPTER XXXIII. How the four virtues, which have been called principal, either in the present defend us from sin, or in eternity remain with us without any sin. CHAPTER XXXIV. Where the speaker excuses himself concerning the whole work.