Capitulum XIII, quod malum adulationis maxime vituperatur in religiosis, ubi excusantur boni religiosi qui sunt in curiis.
The Shame of Religious Flattery
Flattery is especially disgraceful in a religious person who has renounced the world, and canon law rightly demands the deposition of clerics devoted to such vice.
But although the crime of flattery is exceedingly shameful, it is then most especially to be condemned when it befalls a religious man — one who, having cast off the worldly garment, returns to his vomit and, frequenting courts, puts on the mask of an actor.✦ For since canon law irrefragably orders the deposition of clerics known to devote themselves to flatteries, a religious of this kind, engaged in such craft, is to be expelled not only from the clergy but also from the whole assembly of the faithful.
The Good Religious at Court
Religious men of good conscience may legitimately serve princes as counselors, teaching justice and bringing great benefits to churches, the poor, and the common good.
If, however, men of good conscience and eminent knowledge — regular religious — are taken on by princes and powerful men, from among their own prelates' counselors, so that through them the rest may be instructed, there is no reason this should rightly be charged against such people. For it is not improper if those who take part in the counsels of princes teach justice, confront dangers, and instruct courtiers by their admonitions and examples. Rehoboam did not choose the counsel of good men, and therefore his kingdom was divided, as it is written: 'By the counsel of young men, he sowed perpetual schism.' Just as kings in Israel once used the counsel of prophets, so too in our own time men of counsel and conscience restrain many things that would otherwise tend toward the prejudice of subjects and the sin of lords. For if they have been exalted from the lowly state, through their patronage judicial rigor grows gentle toward the simple, the cry of the poor is heard, the dignity of churches is raised up, the need of the poor is relieved, freedom is strengthened in the clergy, peace among the peoples, quiet in monasteries, justice is freely exercised, pride is suppressed, the devotion of the poor is increased, religion is fostered, judgments are directed, laws are accepted, Roman decrees hold their force, and ecclesiastical possessions are expanded.
The Wretchedness of Willing Court-Religious
Religious who linger willingly in princely courts are especially wretched, though their service to the common good might almost excuse them if they spoke with freedom rather than flattery.
And yet I would judge those religious who linger with willing hearts in the courts of princes and rulers to be more wretched than others, because they're miserable people who follow the camp. How much they devote to the common good — you could almost excuse them, if only they would speak to princes about matters of religious life and virtue in freedom of spirit, beyond the taint of flattery.1
The Duty of Kings to Hear Truth
Drawing on Aristotle's counsel to Alexander, the text teaches that princes must seek the counsel of the wise and religious, listen patiently to correction, and never fear a true corrector.
Hence Aristotle is said to have written to Alexander: 'It befits a king to honor lawmakers, to revere religious men, to elevate and consult with the wise, to raise difficult questions, to inquire honestly and answer discreetly, and to honor the wise and the more noble according to what befits each person's station.'2 Therefore in matters that concern God, princes ought to seek the counsel of these men, and if they have offered them a word of correction or teaching, they should listen patiently. For just as every flatterer is to be avoided by others, so no one who loves truth should fear any corrector.
Correction Is Better Than Praise
Following Augustine, the wise prefer correction to flattery; one must endure an enemy's insult, teach a friend who errs, and listen to those who instruct.
For as blessed Augustine declares, it is more fitting for the wise person to be corrected by anyone at all than to be praised either by one who wanders in error or by a flatterer.3 For a person is either an enemy who will rebuke you, or a friend. If an enemy insults, it must be endured; but if a friend errs, they must be taught — and if they teach, they must be heard.
The Righteous Rebuke and the Sinner's Oil
A mistaken praiser reinforces error and a flatterer lures into it; therefore the humble king prays to be corrected by the righteous in mercy rather than anointed by the sinner's oil.
A praiser who is mistaken, however, only reinforces the error, and a flatterer lures one into error. That is why that eminent king, an example of humility, says: "Let the righteous rebuke me in mercy, and let them correct me; but the oil of the sinner shall not anoint my head."✦4
Read the original Latin
Sed cum admodum turpe sit adulationis crimen,tunc maxime reprobandum est cum in virum incidit regularem, cum mundana veste dejecta, ad vomitum redeuntes et curias fréquentantes induunt hystrionem. Nam cum deponi jubeantur irrefragabiliter ex canone clerici qui noscuntur adulationibus inservire, regularis hujusmodi vacans artificio non solum est eiciendus a clero sed etiam a fidelium cœtu toto. Si tamen de praelatorum suorum consiliis viri bonae conscientiae, et scientiae eminentis homines regulares, a principibus et potentibus assumantur, ut per eos caeteri informentur, non est quod merito talibus inpingatur. Non est enim indecens si principum intersunt consiliis qui justitiam doceant, occurrant periculis, curiales inbuant monitis et exemplis. Non elegit Roboam bonorum consilium, et ideo regnum ipsius est divium, sicut scriptum est : Consilio juvenum phariseat scisma perhenne. Sic olim in Israël reges utebantur consilio prophetarum, sic et modo viri consilii et conscientiae multa cohibent quae vergerent alias et in praejudicium subditis et dominis in peccatum. Si enim exaltati fuerint a terra, eorum patrocinio mansuescit circa simplices judiciarius rigor, admittitur clamor pauperum, dignitas ecclesiarum erigitur, relevatur pauperum indigentia, firmatur in clero libertas, pax in populis, in monasteriis quies, justitia libère exercetur, superbia deprimitur, augetur pauperum devotio, fovetur religio, dirigunturjudicia, leges acceptantur, décréta romana vim obtinent, possessiones ecclesiasticae dilatantur.
Ego tamen eos miseriores aliis judicarem regulares illos qui in principum et potentum curiis libenti animo commorantur, quia miseri qui castra sequuntur. Quantum tamen intendunt rei publicae, tan tu m eos possemus excusare, si tamen praeter adulationis vitium quae religionis sunt et virtutis loquantur principibus in spiritus libertate. Unde Aristoteles ita scripsisse legitur Alexandro : Regem condecet légiféras honorare, religiosos venerari, sapientes sublimare et conferre cum eis, movere dubitabiles quaestiones, honeste interro gare et discrète respondere, sapientes et nobiliores magis honorare, secundum quod decet statum uniuscujusque. Hos igitur in hiis quae Dei sunt principes debent consulere, et si verbum eis correctionis aut doctrinae proposuerunt patienter audire. Sicut enim omnis est vitandus hominibus adulator, sic ei qui veritatem diligit nullus debet metui reprehensor. Ut enim beatus asserit Augustinus sapientis potius est a quolibet reprehendi quam sive ab errante sive ab adulante laudari. Etenim aut inimicus reprehensurus est aut amicus. Si inimicus insultât ferendus est, amicus autem si errât docendus est, si doceat audiendus.
Laudator vero errans confirmât errorem, et adulator illicit in errorem. Unde ait rex ille egregius humilitatis exemplum : Corripiet me justus in misericordia, et increpabit me, oleum autem peccatoris non impinguet caput meum.
Scripture echoes
- ↩Prov.26.11;2Pet.2.22 — As a dog returns to its vomit, so a fool repeats his folly. 2Pet.2.22 — It has happened to them according to the true proverb: 'A dog returns to its own vomit,' and 'A sow, after washing herself, returns to wallowing in the mud.'
- ↩Ps.140.5 — Keep me safe, O LORD, from the hands of the wicked; guard me from the violent, who have plotted to make me stumble.
Notes
- 1 ↩The phrase 'rei publicae' (common good / public affairs) is rendered as 'the common good' to capture the civic sense. The Latin 'tan tu m' appears to be a normalized-text corruption of 'tamen' or 'tantum'; translated contextually as 'almost' to preserve the concessive force.
- 2 ↩The attribution to Aristotle and the letter to Alexander reflects the medieval tradition (De regimine principum tradition). 'Légiféras' is rendered as 'lawmakers' — the term refers to those who establish or interpret law.
- 3 ↩The attribution to Augustine reflects the medieval source tradition. The sentiment echoes Augustine's emphasis on the value of fraternal correction over praise.
- 4 ↩Quotation from Psalm 140:5 (Vulgate 141:5): 'Corripiet me justus in misericordia, et increpabit me; oleum autem peccatoris non impinguet caput meum.' The speaker is identified as David, the humble king.
Eruditio regum et principum (Education of Kings and Princes) companion
Louis IX kept a daily rule of reading. Keep yours.
After day 21, Chosen Portion keeps the habit going with one historic devotional portion each morning, free on iOS.
Guibert formed Louis IX through short scheduled installments, and Chosen Portion delivers formation in the same daily-installment pattern.
- One reading and prayer per day, about 3 minutes
- Continue with 78 royal and monastic works after the plan ends
- Reflection questions suited to reading with a teen or small group