Salesian Literature

Chapter 4  :  Charity sanctifies virtues more perfectly, if they are done at its behest

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The virtuous actions of the children of God, therefore, all belong to charity: some, because they originate directly form charity; others, because they are sanctified by its life-giving presence, others, finally, because they result from virtues under charity’s command.  The last-mentioned actions, though they are not in fact of such great value as actions for which charity is directly responsible, are nevertheless eminently superior to actions the sanctity of which is due solely to charity’s presence in the soul.

 

A general, who has won an important battle, will undoubtedly receive all the credit for the victory.  Nor is this unreasonable: he fought at the head of his army, distinguishing himself by his bravery.  Not only that: he also arranged his troops, planned and commanded the whole campaign.  That is why it is said to have been all his work, due either to his own share in the fighting or to his command of the others.  Even if friendly troops unexpectedly joined forces with him, the credit of victory is still his; such troops may not have been directly under his command, but they served under him, carried out his intentions.  For all that, however, although the overall credit is his, each part of the army has its share.  The vanguard did this, we say, the main body that, the rearguard the other.  The French gave this account of themselves, the Italians that; and so on of the Germans and the Spaniards.  Even the individuals are picked out for praise, when they have distinguished themselves.

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So it is amid the virtues.  The credit for our salvation, for our victory over hell, is given to charity; as prince and general of the whole army of virtues, it is responsible for all the feats to which we our triumph.  Charity has its own actions, for which it is directly responsible, with which it works wonders against our enemies; then, as well, it arrays, commands and regulates the activities of the other virtues, which are thus said to be acts inspired by love.  Even though some virtues act independently of charity, as long as they carry out its intention of glorifying God, it accepts them as its own.

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We may St. Paul, and say in general terms: Charity sustains, believes, hopes, endures, to the last (1 Cor. 13:7) – in a word, does everything.  Nevertheless, we allot the credit for the salvation of the saints to those virtues in which each excelled.  Faith, we say, has been the salvation of some; almsgiving of others; temperance, prayer, humility, hope, chastity of others – all virtues have shone in the lives of the saints.

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Yet, when we have praised particular virtues, we must always give the whole credit for them to charity, to which they owe whatever holiness they possess.  What else does St. Paul mean, when he insists that charity is patient, is kind (1 Cor. 13:4), that it believes, hopes, endures, to the last – but that charity regulates and commands patience to be patient, hope to trust, faith to believe.  Clearly the apostle is showing that love is life and soul of all the virtues.  Patience, he would seem to be saying, is not patient enough, nor faith sufficiently believing, nor hope sufficiently trustful, nor kindness gentle enough, unless love inspires them, gives them life.

 

That is what he means, the instrument of God’s choosing, when he says: If I lack charity, I count for nothing (1 Cor. 13:2,3).  It is as though he were saying that, without love, a man is neither as patient, nor as kind, nor as persevering, nor as believing, nor as trustful as a servant of God should be; and God’s service, in fact and in desire, is the calling of every man.

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