On the Contemplative Life 80

1. But justice, by which those become just who have practiced it, is received as a kind of social virtue, in that it itself is increased by the benefits which it bestows on others. For who does not profit by the very thing by which he desires another to profit? Who does not make God merciful to himself, who has shown himself merciful toward the suffering or the erring? Or how shall he not increase in himself all his own goods, who not only does not begrudge them to those who have them, but also, as far as he can, being divinely inspired, imparts them to those who do not have them? From which it must be considered whether those act justly who, withdrawing themselves from all occupations and devoting themselves to spiritual pursuits, profit human society in nothing;

and, preferring their own desires to the advantages of all, despise the common good for the love of their longed-for leisure. Since assuredly to be unwilling to bring help to the suffering when you can, and, setting aside the common good, to wish to enjoy idle repose, has nothing of equity. They who serve equity all live for the good of all, and, as though born for one another, watch over and love one another's salvation. And on this account, those act against justice who, chosen on the merit of their conduct or their learning, prefer idle study to the fruitful usefulness of governing the multitude; and when they could relieve the laboring Church, flee the labor of toilsome administration for the contemplation of repose to be enjoyed.

But since there are many who know themselves unequal to so great a burden, such men justly do not offer themselves even when sought, lest they should seem to wish not to undertake ecclesiastical labors but to court honors—since ecclesiastical dignity ought neither to be courted nor to be shunned. But those who are able both to preside over and to profit the people, if they are not sought, justly devote themselves to the pursuits of acquiring wisdom. Nevertheless, both those who grow by the gains of those who profit through them, and these who profit in themselves under their God by the acquisition of spiritual wisdom—if they remain in their purpose—walk indeed by diverse paths, but tend toward one fatherland, and, serving by unequal offices in one kingdom, arrive there, Christ the King of all calling them.

For who does not know that, just as studious leisure pours the ineffable sweetness of heavenly wisdom into one who is at leisure from carnal things, so the spiritual occupation of holy labors brings manifold fruits to one occupied with the advantages of human society? In spiritual studies too, how much ecclesiastical men can profit, who can sufficiently enumerate—since by teaching their inferiors they exercise themselves, and by conferring with those equally learned they become more careful in many things; and by hearing from the more learned they lay aside what they have wrongly persuaded themselves of, hold the right more firmly, come to know hidden things, and are confirmed in those matters about which they were wavering in doubt?

But since the order of our discussion demands that we say a few things also about prudence, which is placed as the fourth principal virtue, let what we have said suffice concerning justice.