Works › The Paradise of the Soul
Volume 37 · ≈ pp. 447–448
Prologue
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D. Alberti Magni, Ratisbonensis Episcopi, Ordinis Praedicatorum, Paradisus Animae, sive Libellus de Virtutibus.
Prologus.
A. Sunt quaedam vitia, quae frequenter virtutum speciem praetendunt, ut cum vere sint vitia, credantur esse virtutes. Sicut severitas putatur esse justitia: amaritudo mentis dicitur maturitas: jucunda loquacitas dicitur affabilitas: dissolutio creditur spiritualis mentis laetitia: pigritia sive inordinata tristitia judicatur morum gravitas: tepor seu torpor creditur discretio: ornatus superfluus creditur munditia: superabundantia in victu et familia vocatur honestas: prodigalitas dicitur liberalitas: avaritia creditur providentia: pertinacia judicatur constantia: dolositas vocatur prudentia: hypocrisis dicitur sanctitas: incuratus in agendis dicitur mansuetus: curiosus dicitur circumspectus: vanigloriosus dicitur honestus; praesumptio dicitur spes: carnalis amor judicatur charitas: protervus accusator vel corrector, dicitur zelator justitiae: dissimulans dicitur patiens: pusillanimus ad corrigendum dicitur benignus, mansuetus, vel pacificus: et sic de similibus. Sicut autem falsis denariis nihil emitur bonis sic, nec falsis virtutibus regnum coelorum comparatur.
B. Sunt etiam quaedam virtutes naturales, quasi naturaliter hominibus inhaerentes: sicut naturalis humilitas, benignitas, modestia, largitas, misericordia, patientia. His similiter, atque similibus, nemo meretur praemium aeternum sive regnum Dei, sed solis virtutibus gratuitis.
Of D. Albert the Great, Bishop of Regensburg, of the Order of Preachers, The Paradise of the Soul, or The Little Book on the Virtues.
Prologue.
A. There are certain vices that frequently put forward the appearance of virtues, so that, although they truly are vices, they are believed to be virtues. Thus severity is thought to be justice; bitterness of mind is called maturity; pleasant talkativeness is called affability; looseness is believed to be the joy of a spiritual mind; sluggishness or disordered sadness is judged to be gravity of morals; tepidity or torpor is believed to be discretion; superfluous adornment is believed to be cleanliness; overabundance in food and household is called honorableness; prodigality is called liberality; avarice is believed to be foresight; stubbornness is judged constancy; craftiness is called prudence; hypocrisy is called holiness; one uncaring in deeds is called meek; the curious person is called circumspect; the vainglorious person is called honorable; presumption is called hope; carnal love is judged charity; a forward accuser or corrector is called a zealot of justice; one who dissimulates is called patient; one fainthearted for correcting is called kind, meek, or peaceful; and so concerning similar things. But just as nothing good is bought with false coins, so neither is the kingdom of heaven obtained by false virtues.
B. There are also certain natural virtues, as though naturally inhering in human beings: such as natural humility, kindness, modesty, generosity, mercy, patience. By these, likewise, and by similar things, no one merits the eternal reward or the kingdom of God, but only by gratuitous virtues.
C. Sunt etiam quaedam virtutes gratuitae, quas insipientes judicant esse vitia. Sicut justitia judicatur esse severitas: maturitas vocatur apud eos mentis amaritudo: providentia dicitur avaritia: constantia dicitur pertinacia: et sic de omnibus supradictis. Sic etiam, quod fit per humilitatem, dicitur fieri per vanam gloriam. Quod fit per sanctitatem, fieri dicunt per hypocrisim vel apparentiam. Quod fit zelo justitiae, fieri dicunt zelo vindictae. Quod fit ex charitate, fieri dicunt ex rancore vel odio. Quod fit per spiritualem dilectionem, fieri dicunt propter carnalem amorem. Quod fit pura intentione, fieri dicunt pro temporali consolatione. Et sic de aliis.
D. Cum autem difficile sit discernere inter vitium et virtutem, cumque gradus sint in virtutibus singulis, quae primo ex mera Dei liberalitate animae infunduntur, infusae radicantur et augentur, auctae perficiuntur: perfectissime intuendum est quae sint animae virtutes verae atque perfectae, quibus solis gratus efficitur homo apud Deum. Et primo de charitate, quae est mater et ornamentum omnium virtutum,
C. There are also certain gratuitous virtues that foolish people judge to be vices. Thus justice is judged to be severity; maturity among them is called bitterness of mind; foresight is called avarice; constancy is called stubbornness; and so concerning all the things said above. So too, what is done through humility is said to be done through vainglory. What is done through holiness, they say is done through hypocrisy or appearance. What is done by zeal for justice, they say is done by zeal of revenge. What is done from charity, they say is done from rancor or hatred. What is done through spiritual affection, they say is done because of carnal love. What is done with pure intention, they say is done for temporal consolation. And so concerning the others.
D. But since it is difficult to discern between vice and virtue, and since there are degrees in the several virtues, which first are infused into the soul from the mere liberality of God, when infused are rooted and increased, and when increased are perfected, one must behold most perfectly what are the true and perfect virtues of the soul, by which alone a human being is made pleasing before God. And first concerning charity, which is the mother and ornament of all the virtues,
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