Quid erga singulas personas agendum
The Twofold Measure of Love and Honor
Discretion toward persons requires that love be given according to merit and honor according to age and office, so that reverence and charity are never separated.
Discretion with regard to people is necessary: as it pertains to love, it should be exercised according to merit; but as it pertains to veneration, it should be exercised according to age and office. We ought to love those who are better and to honor those who are our superiors, because it is obstinacy either to look down on virtue in a person because of lower rank, or to despise higher rank because of a lesser life.1 To the former, then, let honor be given; to the latter, love — yet in such a way that the honor given to the former is freely chosen, and the love shown to the latter is worthy of reverence. For reverence without love is rather servile, and love without reverence ought to be judged childish. Since, then, the benefit of love must be shown to those who are better with such great humility and reverence that we seem to be subject to them as if from necessity, and since the service of subjection must be rendered to superiors with such great affection and cheerfulness that we are believed to be bound to them by the debt of love alone rather than by any other obligation— to the former, then, let us render what is theirs as though we were giving what is our own; to the latter, let us show what is ours as though we were returning what is theirs.
Distinction of Persons by Dignity
Three ranks of dignity—superiors, equals, and inferiors—each call for distinct expressions of obedience, humility, and charity.
Finally, there are six ways we should observe the distinction of persons: three based on dignity, and three based on conduct. For some are superiors in dignity, others equals, others inferiors. To superiors we ought to show obedience, fear, deference, and veneration; with equals, to maintain peace and harmony, anticipating one another in deference, kindness, and honor; in every action and word to assign them the higher place.2 And if perhaps we are ever compelled to take the lead over them in some matter, we should carry out what needs to be done — not with commanding, but with all humility and reverence, making it clear rather than ordering it; and if it happens that they themselves take precedence over us, we should obey with eagerness and devotion, as if out of the necessity of one who is subject.34 To inferiors, always bestow kindness and help, never reproach; correct without insolence, govern without pride, chastise without cruelty, and cherish with tenderness.56 Don't demand veneration; love fellowship and equality. Be subject to your elders through fear, comply with your equals through love, make yourself equal to your juniors through humility. Be ready for those who give orders, modest toward those who obey, silent before those who speak ill, and humble before those who praise.789
Distinction of Persons by Manner of Life
Beyond rank, we must discern others by the quality of their life—some to admire from afar, some to imitate, and some whose ways we must not follow.
Likewise, according to the way people live, we should regard some as our superiors, others as our equals, and others as our inferiors. There are those whose way of life falls below ours: even though we don't presume to condemn their actions, we still shouldn't imitate them. There are those whose way of life is on par with ours — so well suited to our weakness that it offers an example of virtue and, through the ease of cooperation, draws us into fellowship with its practice. There are those whose way of life is above ours — whom we can indeed venerate and admire, but whom we aren't able to imitate. There are those whose way of life is higher than ours — who through long practice of discipline have progressed to such a degree that our weakness, though it may begin to desire their virtue through love, is still unable to match it through imitation. There are those whose way of life is roughly equal to ours — whose works are so well matched to our strength that in them there's nothing beyond our capacity, and yet our devotion finds in them enough that it can imitate. There are those whose way of life is as if it were beneath ours — who either can't do as much as we're able to do, or who do things of the sort that we shouldn't imitate. Therefore in these matters such discernment must be exercised that toward superiors we strive to show reverence in every place and in every action or word, and whatever they've done or wherever they've been, we don't presume to thrust ourselves forward shamelessly as if by making ourselves their equals.
Choosing Whom to Imitate and Whom to Avoid
The virtuous are to be admired from a distance with humility, the careless are to be avoided without judgment, and daily fellowship is best sought among moderate equals.
This is how we ought to regard the example of virtue in those we are to imitate: consider it quietly and from a distance, yet never presume to seek partnership with them in their work, so that by yielding to them in all things, our modesty may make it plain how lowly we think of ourselves and how highly we think of them. But when it comes to those who are careless, and especially those whose works or pursuits appear worthy of rebuke, we must take care to steer clear of them with such caution that we both avoid what they do and yet do not presume to pass judgment on who they are. In such cases, we should reflect that we are given neither the example nor the authority to judge, because what they do may perhaps be excused in them by ignorance or weakness, whereas if we were to do the same, it would find no excuse. And so it is necessary that just as we do not presume to seek the company of the perfect out of reverence, so too we should shun the fellowship of those others out of caution — honoring the former, because we are not worthy to be their companions, and avoiding the latter, because we could easily be corrupted by their company. Furthermore, just as the person who always wants to associate with those above him reveals that he is conceited, so the one who constantly desires to keep company with those who are worse shows that he is already depraved. And so when we choose not to seek the company of the wicked, a twofold benefit of usefulness comes to us: we both escape guilt and bear witness to our own innocence. Therefore, our daily and frequent interaction should be with those who are moderate and our equals, so that among them we may also eagerly seek the company and friendship of whichever ones we see are more fervent in good work. With these, however, let there be such careful diligence on our part in preserving peace and harmony that in no matter whatsoever — I say this deliberately — is fraternal love disturbed, as far as it depends on us.
Living Peacefully among Equals
Among equals we must bear wrongs patiently, help the struggling with humility, and strive in good works so that our conduct becomes an incentive to virtue for others.
Let us be careful never to inflict injury or trouble on them, but when wrong is done to us, let us bear it with an even spirit for the sake of brotherly love. Let us act toward them with nothing contentious or arrogant, but be ready in every task to yield to those who persist, and gladly come to the aid of those who are struggling. And since among equals there is sometimes a twisted kind of rivalry in virtue — so that they envy each other over their progress in virtue, and for that reason each one tries to outdo the other in doing good, only to avoid appearing inferior — we must restrain ourselves with all the more discernment, so that our effort, as was said, is neither forced on those who don't want it nor withheld from those who ask, because in either case there can be the suspicion of envy.10 But if at some point we wish to lend a hand to those struggling with some task, this must be done with such gentleness and humility that it's clear to them we're seeking not to stand out in the work, but to share in the labor. Furthermore, as far as it depends on us, we must strive with all our strength never to be found less patient in labor, less eager in obedience to the precepts, or less fervent in carrying out works of love — so that our good conduct may offer them an incentive to virtue, from whom it took the pattern and example of good work. Brothers, if you're willing to reflect on these things continually, you'll come to know — and quickly understand — what the path of discipline is that leads you, through the practice of good work, to the fulfillment of goodness. But even if you find yourselves less than adequate for investigating and discerning these matters as thoroughly as needed, you will have — with the Lord's help — the teaching and the examples of good people, where you will both hear what should be done and see it done. And so that our exhortation doesn't fail you in this area either, I'll now briefly show you what kind of people you ought to be, both for receiving instruction and for imitating the examples of good people.
Read the original Latin
Discretio personarum quantum quidem pertinet ad dilectionem, secundum meritum, quantum vero ad venerationem, secundum aetatem et officium habenda est. Meliores diligere, superiores honorare debemus, quia percontumacia est sive in eo qui propter inferiorem gradum, in homine virtutem despicit; sive in eo qui propter vitam inferiorem, gradum superiorem contemnit. Istis ergo honor, illis amor impendatur, sic tamen ut et honor istorum sit voluntarius, et illorum amor venerandus. Reverentia enim sine amore magis servilis est, et amore sive reverentia puerilis judicari debet. Cum tanta igitur humilitate et reverentia melioribus exhibendum est beneficium dilectionis, ut illis quasi ex necessitate videamur esse subjecti, et cum tanto affectu atque hilaritate superioribus solvendum est obsequium subjectionis, ut solo potius dilectionis debito illis credamur astricti. Istis sic reddamus sua quasi nostrum impenderemus; illis sic exhibeamus nostra, quasi suum redderemus.
Sex denique modis discretionem personarum habendam ex his colligimus, tribus secundum dignitatem, et tribus secundum conversationem. Alii namque secundum dignitatem superiores sunt, alii aequales, alii inferiores. Superioribus obedientiam, timorem, obsequium et venerationem debemus exhibere, cum aequalibus pacem et concordiam custodire, invicem obsequio, beneficio et honore praevenire, in omni actione et verbo superiorem eis locum tribuere. Et si quando fortassis in aliquo negotio eos praeire cogamur, cum omni humilitate et reverentia quae facienda sunt non praecipere sed demonstrare, et si ut ipsi nos praecedant contigerit, cum alacritate et devotione quasi ex necessitate subjecti obedire. Inferioribus semper beneficium et auxilium impendere, nunquam improperare, sine contumelia corripere, sine superbia gubernare, sine crudelitate castigare, cum pietate fovere. Venerationem non exigere, societatem atque aequalitatem amare, majoribus per timorem subdi, aequalibus per charitatem obsequi, minoribus per humilitatem coaequari, praecipientibus parati, obedientibus modesti, maledicentibus taciti, laudantibus verecundi.
Item secundum conversationem alios nobis quasi superiores, alios quasi aequales, alios quasi inferiores debemus attendere. Illorum conversatio inferior est nobis, quorum facta etsi condemnare non praesumimus, imitari tamen non debemus. Illorum conversatio par nobis est, quae sic nostrae infirmitati contemperata est, ut et virtutis exemplum praebeat, et cooperandi facilitate in consortium nos suae exercitationis admittat. Illorum conversatio supra nos est, quam venerari quidem et admirari possumus, imitari autem non valemus. Illorum conversatio superior nobis est, qui per longum disciplinae exercitium intantum profecerunt, ut virtutem illorum nostra infirmitas quamvis incipiat per amorem appetere, per imitationem tamen non valet coaequare. Illorum conversatio quasi par nobis est, quorum opera ita nostris viribus contemperantur, ut in eis nihil sit quod possibilitatem nostram excedat, et tamen devotio nostra satis in eis quod imitari possit inveniat. Illorum conversatio quasi inferior nobis est, qui vel tanta nequeunt, quanta nos facere possumus, vel talia faciunt qualia nos imitari non debemus. Proinde in his, talis habenda est discretio, ut superioribus quidem in omni loco et in omni opere vel sermone exhibere studeamus reverentiam, et quidquid egerint aut ubicunque fuerint, non praesumamus impudenter eis nos quasi coaequando ingerere.
Sic namque debemus in ejusmodi virtutis exemplum quod imitemur, quodammodo taciti et a longe considerare, ut tamen consortium cooperandi nunquam praesumamus expetere, quatenus dum eis ubique cedimus, facile ex nostra modestia clareat, quam humilia de nobis, et quam sublimia de illis sentiamus. Negligentes vero et maxime eos quorum opera vel studia reprehensione digna apparent, tali nos cautela declinare oportet, ut et fugiamus quod faciunt, et tamen judicare non praesumamus quod sunt. Cogitemus in ejusmodi, nobis neque dari exemplum neque permitti judicium, quia hoc in eis fortassis ignorantia aut infirmitas excusat, quod si a nobis fieret, excusationem non haberet. Itaque necesse est ut sicut perfectorum societatem propter reverentiam appetere non praesumimus, ita quoque istorum consortium propter cautelam fugiamus, illos honorando, quia talibus sociari digni non sumus, istos cavendo, quia talibus sociati facile corrumpi possumus. Praeterea sicut is qui superioribus semper sociari appetit, se elatum esse indicat, ita qui cum pejoribus assidue conversari concupiscit, depravatum se esse demonstrat. Et ideo cum malorum consortium appetere nolumus, duplex nobis utilitatis fructus provenit, quia et culpam fugimus, et innocentiae nostrae testimonium perhibemus. Quotidiana igitur et frequens conversatio nostra cum mediis et aequalibus nobis esse debet, ita ut inter eos etiam quoscunque in bono opere ferventiores cernimus, eorum societatem atque familiaritatem avidius appetamus. Cum his vero tanta nobis pacis et concordiae servandae diligentia sit, ut in nullo, inquam, negotio quantum in nobis est, fraterna dilectio perturbetur.
Studeamus eis injuriam nunquam inferre aut molestiam, illatam vero nobis propter amorem fraternae charitatis aequo animo sustinere, nihil contentiose aut arroganter erga eos agere, sed parati semper in omni opere et pertinaciter insistentibus cedere, et laborantibus libenter subvenire. Et quia inter pares nonnunquam perversa quaedam virtutis aemulatio esse solet, ut videlicet sibi invicem de successu virtutum invideant, et ob hoc in exercendo bono opere tantum ne inferiores videantur, alter alterum praevenire contendant, tanto nos discretionis moderamine continere necesse est, ut operam nostram, sicut dictum est, neque ingeramus nolentibus, neque petentibus subtrahamus, quia in utroque livoris suspicio esse potest. Si quando autem in aliquo forte negotio laborantibus opem ferre cupimus, tanta hoc humilitate et mansuetudine faciendum est, ut iisdem ipsis manifestum sit, quod non excellentiam operis, sed consortium quaeramus laboris. Caeterum quantum pertinet ad nos summopere nitendum est, nequando vel in labore minus patientes, vel in obedientia praeceptorum minus alacres, vel in charitatis operibus exsequendis minus inveniamur ferventes, quatenus bona conversatio nostra eisdem praebeat incitamentum virtutis, a quibus formam et exemplum sumpsit boni operis. Ista, fratres, si assidue volueritis cogitare, scietis et cito intelligetis quae sit via disciplinae, quae vos per exercitium boni operis ducat ad consummationem bonitatis. Sed et si forte ad haec investiganda atque discernenda quantum expedit per vos minus sufficitis, habebitis Domino adjuvante doctrinam et exempla bonorum, ubi et facienda audietis et facta videbitis. Et ne in hac etiam parte vobis ministerium nostrae exhortationis desit, ostendam nunc breviter quales vos vel ad percipiendam doctrinam, vel ad imitanda exempla bonorum exhibere debeatis.
Notes
- 1 ↩percontumacia is a rare word rendered here as 'obstinacy'; the sense is stubborn contempt or defiance.
- 2 ↩timor rendered 'fear' in the sense of reverential awe, not terror.
- 3 ↩The first 'et' is continuative ('and'), linking this sentence to the preceding instruction. The second 'et' introduces a parallel conditional clause.
- 4 ↩alacritas rendered 'eagerness' to capture willing readiness rather than mere speed.
- 5 ↩beneficium rendered 'kindness' here (an act of generosity), distinct from its use as 'deference' in s3.
- 6 ↩pietas rendered 'tenderness' to capture the quality of gentle, caring oversight.
- 7 ↩timor rendered 'fear' (reverential awe) as in s3.
- 8 ↩caritas rendered 'love' per default lexeme policy; the theological-virtue sense is present but 'love' suffices in context.
- 9 ↩verecundi rendered 'humble' (modest/bashful) to distinguish from the preceding 'modest' (modesti) — both capture shades of proper self-effacement.
- 10 ↩perversa aemulatio rendered as 'twisted kind of rivalry' to capture the pejorative force of perversa applied to what is normally a positive concept (aemulatio/rivalry).
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