injuries inflicted by others'. Next the—inert or at least not necessarily active quality of Kindliness, 'a kindly disposition towards one's neighbours'— benignity, or benevolence. Then, in the ascending scale, the active, practical quality—more than mere Generosity—'goodness, Beneficence as an energetic principle,' rather than the bonitas of the Vulgate. These three are stiffened by Fidelity—the context showing that by πίστις is here meant good faith— that a man's amiability is not the mere result of an easy-going disposition, that he can be depended on to keep his word and be loyal, that he is just as well as generous. 'Trustworthiness, fidelity, honesty' explains Lightfoot,[1] with a suggestion that the idea of 'trustfulness' is there too—which may well be, since those who win trust are also prone to give it.
The last of the Social Qualities is Gentleness, which seems placed here to show the manner in which the social acts are to be exercised: a man should preach social reform, for instance, or vindicate international honesty, or help his unfortunate neighbour, or organize poor relief, with gentleness. He should show charity even when he is charitable.
A feminine virtue perhaps! Christ had all the feminine virtues as well as the masculine, because he was perfect man; and the saint is like him:
- ↑ Commentary on the Epistle. The words in quotation marks in this paragraph are from Lightfoot.
