For if by virtue you mean something negative, conventional,—not lying, not cheating, not swearing, not drinking; and if by happiness you mean something passive, external,—riches, offices, entertainments, and honours; then virtue and happiness do not necessarily go together in life, and no philosophy can show that they should.
If a man were to persuade himself that they do go together, and should seek this sort of happiness by cultivating this sort of virtue, he would miss true virtue and true happiness. For both virtue and happiness are positive, active; so interrelated that the happiness must be found in that furtherance of our common social interests in which the exercise of virtue consists.
Jesus bids us take an active, devoted interest in the interests of others and of society. Now whoever shares and serves a wide range of interests has an interested, and therefore an interesting, life. But the interesting life is the happy life. Love, whether it has much or little wealth and station, always has interests and aims; always finds or makes friends to share them,—in other words, is always happy.
The beatitudes are illustrations of this deep identity between interest taken and happiness found; statements of the truth that Love going out to serve and share the interests and aims of others, and blessedness flowing in to fill the heart thereby enlarged for its reception, are the outside and inside of the same spiritual experience.
To think little of self is the key to the joy that goes with much thought for others.
Love is so going out to others as to make them as real as self. But that is what no man puffed up with self-importance can do. Where self is much in the foreground others are pushed to the rear. Self-importance and Love cannot dwell together in the same house of clay. As one goes up in the scales of the balance the other goes down. To be rich in the shared lives of others one must be poor in his own self-esteem. The two are in inverse proportion. Modesty is impossible of direct cultivation. It isn't safe to talk or even think about it much. As Pascal remarks, "Few people talk of humility humbly." Like Love it is the manifestation of something deeper than itself. Unless one is in intimate personal relations with one whom he reveres as greater, stronger, better than himself, it is obviously impossible for him to be modest. If he is in such relations, it is equally impossible for him not to be modest. Hence, as Love is the inmost quality of the Christian, the inevitable manifestation to his fellow-men of what the Father is to him, so modesty is the surest outward sign of this inward grace. Conceit is a public proclamation of the poverty of one's personal relations. For if this conceited fellow, this vain woman, really had the honour of the intimate acquaintance of some one better and greater than their petty, miserable selves, they could not possibly be the vain, conceited creatures that they are. Every one who lives in the presence of the great Father, and walks in the company of His glorious Son, is sure to find modesty and humility the natural and spontaneous expression of his side of these great relationships. "Blessed are the poor in spirit; for theirs is the kingdom of heaven."
Our shortcomings frankly confessed prepare us for Love's consolation.
We all fall short of that patient consideration, that courteous kindliness, which makes the feelings and interests of others as precious as our own. Some of us fail in one way, some in another. But we all are unprofitable servants of the Love that would make our lives one with all the lives that we touch. To forget or deny that we fail is to lose sight of Love altogether. He who thinks he succeeds thereby shows that he fails; he who knows and laments that he fails comes as near as man can to the goal.
Love neither asks nor expects a clean record; else it would have no disciples. Love fully and freely forgives, at the eleventh hour welcomes the idler, and offers its fulness of joy to all who, whatever their repented past may have been, make service and kindness to others their eager present concern. For no sin frankly confessed, no wrong deed sincerely repented, no loss squarely met, no bereavement bravely endured, can shut out from Love's consolation those who serve with the best there is in them the persons who still need their aid. "Blessed are they that mourn; for they shall be comforted."
To meet criticism with kindness, crossness with geniality, insult with courtesy, and injury with charity is the way to conquer the world.