Philippians 4:8

But they have a purification, with a view to committing this immorality; their baptism means passing from self-control to fornication. They maintain that one should gratify the lusts and passions, teaching that one must turn from sobriety to be incontinent. They set their hope on their private parts. Thus they shut themselves out of God's kingdom and deprive themselves of enrolment as disciples, and under the name of knowledge, falsely so called, they have taken the road to outer darkness. "For the rest, brethren, whatever is true, whatever is holy, whatever is righteous, whatever is pure, whatever is attractive, whatever is well spoken of, whatever is virtuous, and whatever is praiseworthy, think on these things. And whatever you have learnt and received and heard and seen in me, this do. And the God of peace shall be with you."

"Whatever is true"—What are these true things? They are set out in the gospel: Jesus Christ is the Son of God and all that goes with that good news. When your thoughts are true, it follows that they will be honorable. What is true is not corrupted, which means that it is honorable. What is not corrupted is true. Then what is true and honorable will also be just, for it is made just or justified. And what is made just is pure since it receives sanctification from God. All that is just, honorable, true and pure is lovable and also gracious. For who does not love these saintly virtues? Who does not speak and think well of them?… Of this list some items pertain to true virtue in itself, while the later ones pertain to the fruit of virtue. To virtue it belongs to love truth, honor, justice and purity. To the fruit of virtue belongs that which is lovely and gracious.

In saying "if there be any excellence, any praise," he takes good note of the nature of things. For all things happen by the grace of God, who governs and rules through the Spirit that he sends into us. We count on nothing of our own, but on grace alone. This is why he speaks conditionally: "if any excellence," for the virtues being nurtured in us are not from us but from God's grace. So not even the praise is ours. Therefore he also says "if there is anything worthy of praise."

"Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just." What is "Finally"? It stands for, "I have said all." It is not the word of one that is in haste, and has everything to do with present things. "Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things."

What meaneth, "whatsoever things are lovely"? Lovely to the faithful, lovely to God. "Whatsoever things are true." Virtue is really true, vice is falsehood. For the pleasure of it is a falsehood, and its glory is falsehood, and all things of the world are falsehood. "Whatsoever things are pure." This is opposed to the words "who mind earthly things." "Whatsoever things are honorable." This is opposed to the words "whose god is their belly." "Whatsoever things are just," i.e. saith he, "whatsoever things are of good report." "If there be any virtue, if there be any praise." Here he willeth them to take thought of those things too which regard men. "Think on these things," saith he. Seest thou, that he desires to banish every evil thought from our souls; for evil actions spring from thoughts.

"Whatsoever things are true," for the things we have been speaking of are false. "Whatsoever things are honorable." That which is "honorable" belongs to external virtue, that which is "pure" to the soul. Give no cause of stumbling, saith he, nor handle of accusation. Because he had said, "Whatsoever things are of good report," lest you should think that he means only those things which are so in the sight of men, he proceeds, "if there be any virtue, and if there be any praise, think on these things"-do these things. He wills us ever to be in these things, to care for these things, to think on these things. For if we will be at peace with each other, God too will be with us, but if we raise up war, the God of peace will not be with us. For nothing is so hostile to the soul as vice. That is, peace and virtue place it in safety. Wherefore we must make a beginning on our part, and then we shall draw God toward us.

He speaks as if in haste and as having nothing more to do with the present circumstances.

"Whatever is true": that is, everything virtuous, for evil is a lie, just as the enjoyment of it is a lie.

"Whatever is honorable": against those who think about earthly things.

"Whatever is pure": against those whose god is the belly.

"Whatever is lovely": that is, to God and to people. And the latter means not to offend anyone.

"Whatever is of good report, if there be any virtue and any praise": do you see, he desires that they pay attention also to what concerns people; but not simply, rather having said: "whatever is virtue."

"Think on these things": think on these things, that is, on what has been indicated above, since from thoughts evil deeds are born.

Then when he says, finally brethren, he puts order into their activity by urging them to do good; first, he mentions the object of action, namely, the good which is done; secondly, the mover to action; thirdly, the act itself; fourthly, the fruit of the act.

These four things are mentioned here. For the object of a good act is either the object of the intellect or of the affections: the object of the intellect is the true; the object of the affections is the good. Hence he says, finally brethren, i.e., since you are so minded, think of whatever is true through faith: "Love truth and peace" (Zech. 8:19). In regard to an object of the affections, certain characteristics must be present of necessity in a good act, and others are over and above. Of necessity are three things: first, that it be good in itself; hence he says, whatever is honorable: "But the wisdom from above is first pure" (Jas. 3:17); secondly, that it be directed to one's neighbor; hence he says, whatever is just: "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied" (Matt. 5:6); thirdly, ordained to God; hence he says, whatever is pure: "That we might serve him without fear, in holiness and righteousness before him all the days of our life" (Lk. 1:74). The characteristics over and above what is necessary are twofold: first, that it lead to friendship; secondly, that it preserve one's good reputation. As to the first he says, whatever is lovely, i.e., leading to mutual friendship: "Do not shrink from visiting a sick man, because for such deeds you will be loved" (Si. 7:35); "There is a friend who sticks closer than a brother" (Prov. 18:24). As to the second he says, whatever is gracious. For many things can be done with a good conscience, but must be omitted for the sake of one's reputation: "Have regard for your name, since it will remain for you longer than a thousand great stores of gold" (Si. 41:12).

The mover to action is twofold: first, the impulse given by a habit existing within oneself; secondly, discipline or instruction learned from someone else. As to the first he says, if there is any excellence, i.e., any habit of virtue in you, let it incline you to this: "Rich men furnished with resources, living peaceably in their habitations" (Si. 44:6). As to the second he says, if there is anything worthy of praise, i.e., praiseworthy knowledge, in you, do good: "Teach me good judgment and knowledge" (Ps. 119:66).

But this advantage the mystic morality must always have—it is always jollier. A young man may keep himself from vice by continually thinking of disease. He may keep himself from it also by continually thinking of the Virgin Mary. There may be question about which method is the more reasonable, or even about which is the more efficient. But surely there can be no question about which is the more wholesome.

One of the thousand objections to the sin of pride lies precisely in this, that self-consciousness of necessity destroys self-revelation. A man who thinks a great deal about himself will try to be many-sided, attempt a theatrical excellence at all points, will try to be an encyclopaedia of culture, and his own real personality will be lost in that false universalism. Thinking about himself will lead to trying to be the universe; trying to be the universe will lead to ceasing to be anything. If, on the other hand, a man is sensible enough to think only about the universe; he will think about it in his own individual way. He will keep virgin the secret of God; he will see the grass as no other man can see it, and look at a sun that no man has ever known.

One of the wise and awful truths which this brown-paper art reveals, is this, that white is a colour. It is not a mere absence of colour; it is a shining and affirmative thing, as fierce as red, as definite as black. When, so to speak, your pencil grows red-hot, it draws roses; when it grows white-hot, it draws stars. And one of the two or three defiant verities of the best religious morality, of real Christianity, for example, is exactly this same thing; the chief assertion of religious morality is that white is a colour. Virtue is not the absence of vices or the avoidance of moral dangers; virtue is a vivid and separate thing, like pain or a particular smell. Mercy does not mean not being cruel or sparing people revenge or punishment; it means a plain and positive thing like the sun, which one has either seen or not seen. Chastity does not mean abstention from sexual wrong; it means something flaming, like Joan of Arc.