Quod timorem Dei doceri dehet, et humilis esse, et
The Foundation of Leadership: Fear and Humility
True leadership begins with a humble fear of the Lord and a commitment to serve others as a reflection of God's own authority.
It is a matter of maintaining humility in such a way that the authority of the leader is not diminished, and recognizing that while some precepts are changeable, others are unchangeable; it follows that he must learn to fear the Lord his God and to keep the words that are commanded in the law. The law itself provides the reason for this legitimate observance: "That he may learn," it says. For a diligent reader of the law is a student, not a master; he does not twist the law to fit his own captive sense, but rather adjusts his own understanding to the law's mind and integrity. But what does this student learn? Certainly, to fear the Lord his God. Rightly so, because wisdom produces and strengthens leadership; and yet, the fear of the Lord is the beginning of wisdom. Therefore, whoever doesn't begin with fear aspires in vain to the height of legitimate leadership. Legitimate, I say; because regarding some who are lifted up only to be cast down more miserably, it is written: "They reigned, but not by me; they became princes, and I did not know it," and elsewhere: "Holding the law, they did not know wisdom." Therefore, let the prince fear the Lord, and through a ready humility of mind and a pious display of works, let him profess himself a servant. For the Lord is the Lord of the servant. The prince serves the Lord, therefore, when he faithfully serves his fellow servants—namely, those who are subject to him. But let him also acknowledge that God is Lord, to whom we owe no less fear from His majesty than love from His goodness. For He is a Father, and there is no creature who, by the merit of their own doing, can deny Him the affection of love. “If I am Lord,” He says, “where is My fear?” “If I am a Father, where is My love?” The words of the law must also be kept, which proceed in a happy ascent from the first step of fear, as if upon a ladder of virtues.
The Ruler Under the Law
A ruler is not above the law, but is bound by its perpetual requirements and must exercise power with justice and restraint.
Love, he says, is keeping the laws, because the fear of the Lord is the beginning of all wisdom. Furthermore, whoever fears God will do what is good, and whoever holds fast to justice will grasp it; it will meet him like a mother who has been honored. But what words will such diligence keep? Certainly those precepts that are in the law, so that for a ruler, not a single iota or stroke of the law should fall to the ground, which he should not uphold either by his own hand or by the hands of his subjects. There are, however, certain precepts that have a perpetual necessity, which are legitimate among all nations and which cannot be broken at all without penalty. Before the law, under the law, and under grace, one law binds everyone: do not do to another what you don't want done to you; and: whatever you want done to you, you must do for another. Let the flatterers of the powerful come forward now; let them whisper, or if that isn't enough, let them publicly proclaim that a ruler is not subject to the law, and that whatever pleases him has the force of law—not only in establishing law according to the form of equity, but in any way whatsoever. As for the king whom they try to remove from the bonds of the law, if they wish and dare to make him an outlaw, I confirm—not only with these people resisting, but with the whole world protesting—that they themselves are held by this law. “For in the judgment you use,” says the One who neither deceives nor is deceived, “you will be judged.” And certainly, a most serious judgment will fall upon those in authority, for a good measure, pressed down, shaken together, and running over, will be poured back into their laps. Yet I don't remove the power to grant dispensations from the hands of those in authority; I simply don't believe that matters involving a perpetual command or prohibition should be subject to their whim. Dispensations in the wording of the law are permitted only in those matters that are flexible, and even then, only so that the spirit of the law remains intact through a compensation of honesty or utility. “Nor,” he says, “should his heart be lifted up in pride over his brothers.” He repeats this often because it's especially necessary, since humility never seems sufficiently recommended to those in power, and it's very difficult for a high position of honor not to breed pride in the mind of the imprudent. God indeed resists the proud, but gives grace to the humble. Therefore, the king wisely prays that the foot of pride may not come against him, because those who work iniquity have fallen by it; they were cast out and couldn't stand.
The Dangers of Pride and the Balance of Dignity
Leaders must avoid both the trap of pride and the error of self-abasement, maintaining a proper balance between public dignity and private humility.
Therefore, he shouldn't be proud toward his brothers; instead, when he thinks of them, he should show brotherly affection to everyone under his authority. In fact, he wisely requires humility from leaders, along with discretion and love, because without these, leadership can't exist at all. Whoever loves the rank of his own high position, therefore, should most diligently maintain the height of humility in his character. For anyone who turns away from the works of humility falls from the height of his own dignity by the weight of his own pride. It’s a timeless truth that whoever humbles himself will be exalted, and conversely, whoever exalts himself will be humbled. Pride made Tarquin the last king of the Romans, and it replaced him with magistrates who were more necessary because of their humility. In short, which of the proud have you read about who reigned for a long time? History is full of those who fell because of their pride. Yet one shouldn't avoid pride to such an extent that he falls into contempt; for just as arrogance must be avoided, so too must self-abasement. This is why Roman law provides that a judge should be accessible to those who come to him, yet not allow himself to be held in contempt. It is further mandated that provincial governors should not admit provincials into excessive familiarity, because contempt for one's dignity is born from equalizing social interaction. Therefore, one should honor the majesty of the people in public, while at the same time weighing the status of his own private condition. Recognize that this very thing must be done according to the ancient teachings of the philosophers. The governor of the province of Crete and his father—who was a private citizen—both came to Athens to visit and get to know the philosopher Taurus. Taurus rose calmly for those arriving and sat back down after they had exchanged greetings. A chair close at hand was brought over immediately, and while others were being fetched, it was set in place. Taurus then invited the governor's father to sit. But he replied, "Let the one who is the magistrate of the Roman people sit here instead." "Without prejudice to you," Taurus said, "sit down for now while we look into and ask what is appropriate: is it better for the father to sit, or the son who holds the magistracy of the Roman people?" Once the father had sat down and another seat had been placed for the son, Taurus spoke to those who had gathered about this matter, with the utmost consideration for what was good, fair, honorable, and required by their duties. The gist of his words was roughly this. In public places and official duties, the rights of fathers should pause and yield slightly to those of sons who hold positions of magistracy or power. But when outside of public life—in domestic settings, in daily living, or even when sitting down to a family meal—public honors should cease, and natural, genuine relationships should emerge. "Therefore," Taurus said, "the fact that you have come to me, that we are talking now, and that we are discussing these duties—this is a private matter." "And so, father, you should be the first to use those honors that it's also fitting for you to use first in your own home." I believe these things should be generally impressed upon those in office: that in the splendor of public dignity, they should remain mindful of their own human condition; that they should attend to their personal state in such a way that they do not lose the rank of their public office; that they should preserve the integrity of the honor conferred upon them so as not to diminish the dignity of others; and that each should exercise his private dignity in such a way that no injury is done to public authority.1 As a philosopher, I am ready for those who come in peace.2
Read the original Latin
sic servare humilitatem, quod auctoritas principis non minuatur; et quod praeceptorum alia mobilia, alia immohilia, Sequitur: Vt discat timere Dominum Deum suum, et custodire uerba eius quae in lege praecepta sunt. Causam legitimae obseruationis lex ipsa subiungit: Vt discat, inquit. Diligens namque lector legis discipulus est, non magister; nec ad sensum suum captiuatam retorquet legem, sed menti eius et integritati sensus suos accommodat. Sed discipulus iste quid discit? Vtique timere Dominum Deum suum. Recte quidem, eo quod sapientia parit et firmat principatum; atqui initium sapientiae timor Domini. Qui ergo timoris non initiatur gradu, frustra ad legitimi principatus culmen aspirat. Legitimi, inquam; quia de quibusdam dum alleuantur deiectis et miserius deiciendis scriptum est: Isti regnauerunt, et non ex me; principes extiterunt, et ego ignoraui; et alibi: Tenentes legem nescierunt sapientiam.
Timeat ergo princeps Dominum et se promta bumilitate mentis et pia exhibitione operis seruum profiteatur. Dominus etenim serui dominus est. Seruit itaque Domino a princeps, dum conseruis suis, subditis scilicet sibi, fideliter seruit. Sed et Dominum Deum esse agnoscat, cui non plus timoris ex maiestate quam amoris ex pietate exhibendum est. Pater etenim est et cui nulla creatura ipsius faciente merito negare potest dilectionis afiectum. Si ego, inquit, dominus sum, ubi est timor meus? si pater sum, ubi est amor meus? Verba quoque legis custodienda sunt, quod ex primo timoris gradu, quadam quasi uirtutum scala, felici procedit ascensu.
Dilectio, inquit, illius custodia legum est, quia omiiis sapientia timor Domini. Porro: Qui Deum timet faciet bona, et qui continens est iustitiae, apprehendet illam, et obuiabit illi quasi mater honorificata. Sed quae uerba diligentia tanta custodiet? Vtique quae praecepta sunt in lege, ut apud prineipem iota uel apex legis non cadat in terram, quod non ille propriis uel manibus subiectorum excipiat. Sunt autem praecepta quaedam perpetuam habentia necessitatem, apud omnes gentes legitima et quae omnino impune solui non possunt. Ante legem, sub lege, sub gratia, omnes lex una constringit: Quod tibi non uis fieri, alii ne feceris; et: Quod tibi uis fieri faciendum, hoc fa ias alii. Procedant nunc dealbatores potentum, susurrent aut, si hoc parum est, publice praeconentur principem non esse legi subiectum, et quod ei placet, non modo in iure secundum formam aequitatis condendo, sed qualitercumque, legis habere uigorem. Regem quem legis nexibus subtrahunt, si uolunt et audent, exlegem faciant, ego, non modo his renitentibus sed mundo reclamante, ipsos hac lege teneri confirmo.
In quo enim, inquit qui nec fallit nec fallitur, iudicio iudicaueritis, iudicabimini. Et certe iudicium grauissimum in his qui praesunt fiet, eo quod mensura bona conferta coagitata et supereffluens refundetur in sinua eorum. Nec tamen dispensationem legis subtraho manibus potestatum, sed perpetuam praeceptionem aut prohibitionem habentia libito eorum nequaquam arbitror subponenda. In his itaque dumtaxat quae mobilia sunt, dispensatio uerborum admittitur; ita tamen ut compensatione honestatis aut utilitatis mens legis integra conseruetur. Nec eleuetur, inquit, cor eius in superbiam super fratres suos. Quod praecipue necessarium est, saepius replicat, eo quod humilitas numquam satis uidetur commendata principibus, et difficillimum est ut gradus honoris tumorem non pariat in animo imprudentis. Superbis utique resistit Deus et humilibus dat gratiam. Prouide ergo rex orat ne ueniat ei pes superbiae, quia in eo ceciderunt qui operantur iniquitatem, expulsi sunt nec potuerunt stare.
Non itaque superbiat super fratres; sed, cum fratrum meminerit, fratemum subiectis omnibus impendat affectum. Et quidem prudenter humilitatem cum discretione et caritate indicit principibus, quia sine istis omnino subsistere non potest principatus. Quisquis ergo gradum propriae celsitudinis amat, humilia tatis culmen in moribus diligentissime teneat. Nam qui ab humilitatis operibus recedit, a dignitatis suae fastigio tumoris pondere cadit. Obtinet enim perpetuo quia qui se humiliat exaltabitur, et uice uersa qui se exaltat deprimetur. Regem Romanorum nouissimum Tarquinium fecit esse superbia, et ei ab humilitate magis necessarios substituit magistratus. Denique quem superborum legisti regnare diutius? Eorum namque, qui per superbiam ceciderunt, historia copiosa est.
Nec tamen eatenus superbiam uitet, ut incidat in contemptum; quia sicut elatio, ita et abiectio declinanda est. Vnde et in iure Romano cautum est ut qui ius reddit, se quidem in adeundo facilem praebeat, conb tempni tamen non patiatur; mandatis quoque adicitur, ne praesides prouinciarum in ulteriorem familiaritatem prouinciales admittant, eo quod ex conuersatione aequali contemptio nascitur dignitatis. Veneretur ergo in publico populi maiestatem et apud se priuatae conditionis statum pariter metiatur. Hoc ipsum antiquis philosophorum documentis faciendum agnosee. Ad philosophum Taurum, Athenas uisendi cognoscendique eius gratia, uenerant pariter Cretae prouinciae praeses et pater eius sed priuatus. Taurus uenientibus placide assurrexit, reseditque post mutuam salutationem. AUata est mox una sella, quae in promtu erat, et dum aliae promebantur apposita est. Inuitauit ergo Taurus patrem praesidis ut sederet.
At ille: Sedeat hic potius qui populi Romani magistratus est. Absque praeiudicio tu, inquit Taurus, interea sede, dum conspicimus quaerimusque quid conueniat, tene potius sedere qui pater es, an filium qui gerit Romani populi magistratum? Cum pater assedisset, appositumque esset aUud filio, super ea re Taurus his, qui conuenerant, uerbum fecit, cum summa boni, aequi, honorum atque officiorum perpensatione. Eorum uerborum sententia haec fere fuit. In publicis locis atque muneribus patrum iura cum filiorum, qui in magistratu aut potestatibus sunt collata, interquiescere paulum et coniuere. Sed cum extra rem publicam in domesticare atque uita sedeatur, ambuletur, in conuiuio quoque discumbatur familiari, tunc inter filium magistratum et patrem priuatum publicos honores cessare, naturales et genuinos exoriri. Hoc ergo, inquit Taurus, quod ad me uenistis, quod nunc loquimur, quod de officiis dissertamus, priuata actio est. Itaque tu pater utere his honoribus prius, quibus quoque domi uestrae te uti priorem decet.
Haec ego magistratibus generaliter persuadenda arbitror, ut in splendore publicae dignitatis memores sint propriae conditionis, et sic attendant propriae conditionis statum, ut non deuenust nt publicae dignitatis gradum; sic etiam collati sibi honoris integritatem seruet, ut aliorum non minuat dignitatem; et sic priuata quisque polleat dignitate, ut non fiat iniuria publicae potestati. I phylosophum M placide uenientibus A promptu
Notes
- 1 ↩The Latin text contains a likely corruption 'deuenust nt' which has been rendered as 'deuenustent' (to lose/fall from) to maintain the logical flow of the sentence.
- 2 ↩The Latin source text 'I phylosophum M placide uenientibus A promptu' appears to be a fragmented or corrupted mnemonic or shorthand note, likely not a complete sentence in the original sense. I have translated it as a coherent statement based on the most probable intended meaning.
Policraticus companion
Study the argument weekly; pray the tradition daily
Pair the outline with the Chosen Portion app, which serves short daily portions from the same royal devotional tradition — free on iOS.
John of Salisbury argued that rulers must keep the law of God before their eyes daily; Chosen Portion gives modern readers that same daily discipline in five minutes a morning.
- 8 weeks, one book per week, with the 3-4 key chapters flagged in each
- Discussion questions usable for a reading group from week one
- A daily 5-minute companion portion in the app alongside your weekly study