De his qui impvdentius irruunt, sifie dissimulo'
The Itch of Ambition
The author critiques the shameless ambition of those who seek ecclesiastical office for personal gain rather than service.
They are driven by an itch for ambition that neither reason nor authority can restrain. Many stand right there, not hiding their intentions at all, but rather parading the badges of ambition—as the saying goes—and mocking the cowardice of those who wouldn't dare to proclaim their own titles of service. These people, even if they are impure and have no desire to improve their own lives or the knowledge to instruct others, rush eagerly—with unclean feet, as they say—into the holy of holies, ready to handle the bread of the Lord's presence and the flesh of the spotless Lamb, roasted in the fire of the Passion on the cross, with hands that are not only unwashed but polluted, if one may even say so. These are the ones who, even if they are considered unworthy at the first approach and at the very doors, still press on toward the priesthood and rush to the tribunal; and, having pushed others aside, they cling to the sacred altars in such a way that the order itself seems to have been established not to provide a model and example for the people, but to be a convenient opportunity for living in abundance and security. They don't think of their office as something subject to the strict judgment of God, but as a secure administration that is never to be questioned. You might think that poetic line had been shouted to everyone by a town crier: 'Let the scab take the last one.' That is why everyone competes as if in a stadium race, with each one gasping for breath so that someone else doesn't get the bishopric. In their desires, therefore, if not in reality, there are more leaders in number than there are those whom they lead. Very few people want to be ruled, since everyone tries with all their might to free themselves from the yoke of their superiors. Many are protected by apostolic privilege or royal decree so they don't have to obey their judges, don't have to do justice, and don't have to submit to the law of God. I'm not criticizing the mercy of the Apostolic See, but I don't think this indulgence is helpful for the Church of God. We don't read of anything like this in Christ's glorious family, even though a dispute did arise among them about who should be considered the greatest. We don't recall any such emancipation being granted by the Apostles, even though we've heard that Paul and Barnabas parted ways. We believe there's no room for contention in that heavenly city which is our mother above, and we believe there shouldn't be any here either, unless the most urgent reason demands it. I will say what I think about these people (if I may speak with the peace of the multitude and of those who foster their iniquity), so that I don't withhold anything from the truth or from probability. I say, therefore, what I undoubtedly believe: that those who, driven by pride, seek such emancipations would, if it were possible, shake off the yoke of Christ and of His Father from their necks; I say more—they actually do shake it off as much as they can, and they deceitfully contradict the divine order.
The Mechanics of Corruption
A detailed look at the manipulative tactics used by ambitious men, illustrated by a historical example of simony in Apulia.
So, that saying of the Apostle is nowhere to be found: 'Are all prophets? Are all teachers?' For they are all prophets and teachers, so that according to the old proverb it is rightly said that even Saul is among the prophets. And in truth, as Gregory Nazianzen says, no history has ever recorded such a number of ministers in the Church, or one so basely gathered; from this, a grave disgrace is born for the Christian religion and its teaching, because priesthoods or ministries are conferred more by ambition and favor than by the judgment of merit. Everyone runs, but when it comes to the finish line, the one who wins the prize is the one who was faster than the others in the race of ambition, outrunning Peter and every other disciple of Christ. For he ascends at once and outstrips all the speed of a hurried vocation. These people visit those in power with frequent gifts, solicit their aides and family members, commend themselves to church leaders, applaud everyone, and even beg the officials—and not just the officials, but the very servants of great houses—to remember them when an opening arises. These are friends to everyone, and they desire to be promoted not for their own sake, but for the sake of their friends. These are the people who scrutinize the lives of others while neglecting their own; they count the years of those in office, rejoice in their gray hairs, consult physicians and astrologers about the fates of those in power, weigh their humors, and measure the elements of the living as if on a scale. And those whom they see living longer, they say have exceeded the age of Nestor and are already filling the measure of a stag or a comic character. They unsettle those who are weak from age or illness, smear the innocent with false crimes, and like legacy-hunters, they lie in wait for the positions of those who are wavering, often obtaining illicit resignations of occupied sees through shameful bargaining. These people make nefarious commitments to help and promote themselves. Finally, when it comes to the matter at hand, unmindful of their faith, they hinder and repel themselves against the very faith they pledged, driven by the goads of ambition and envy. And so it often happens that while the squabbling of rivals grows heated, the wisdom of God, through the hidden and upright path of its own arrangement, introduces a faithful person who was unknown, and of whom there had been no prior mention or thought. They don't leave anything to chance, unless perhaps they overlook the chance that they exceed all measure in their ambition—if, indeed, there can be any such thing as an excess of measure where there is no measure at all. They press and push the authorities; if favors aren't enough and intercessions fail, ambition exerts its own strength, displaying the wealth of its own and others' resources. It speaks openly now, ascending the mountain of pride and shouting: "I will give you all these things if you fall down from the foundation of faith and promote me." This is what it means to fall, since it is certain by the authority of the holy fathers that whoever trades in greed regarding spiritual matters—that is, in sacred and ecclesiastical things—collapses from the sincerity of faith through the heresy of simony. It doesn't matter when money intervenes in a contract, whether before or after; at any time, the condemnation of simoniacal depravity ensnares those who trade in such things. Since it is perpetually prohibited to accept or give anything for this reason, it will never be lawful to give or accept what is prohibited in every way. As Patriarch Tarasius says, to give is to give whenever, and to accept is to accept whenever. Something remarkable happened in such matters in Apulia during my time. During the reign of Roger of Sicily, the church of Avella in Campania became vacant. Robert, the chancellor of the aforementioned king, was in charge of Apulia and Calabria. He was a man who, while certainly energetic in managing affairs and lacking any great depth of learning, was extremely sharp and, above all, the most eloquent among the provincials, not at all inferior to them in speech. He was feared by everyone for the privilege of his power and venerable for the elegance of his manners; he was all the more remarkable in those parts because, among the Lombards—who are known to be very stingy, not to say greedy—he spent immense sums and displayed the magnificence of his own people, for he was English by birth. Three men approached him: an abbot, an archdeacon, and a layman who was a royal steward acting on behalf of his brother, a cleric. Each of them secretly offered a large sum of money for the bishopric. What more is there to say? He took his associates aside and reached an agreement with each of them regarding the price. The purchase and sale were thus fully completed on all sides; the fulfillment of the payment was most thoroughly secured by pledges and guarantors given, and a day was set for the election to be solemnly celebrated. When, therefore, the archbishops, bishops, and many venerable persons had gathered on the appointed day, the aforementioned chancellor explained the cases of the competitors and what he had done with each of them, saying that he would proceed from that point according to the judgment of the bishops. The simoniacal competitors were therefore condemned, and a poor monk, who was entirely ignorant of the whole affair, was canonically elected, approved, and installed.
Excuses for Unworthiness
A catalog of the various excuses and historical precedents used to justify the appointment of unworthy candidates to sacred offices.
They were, however, forced to pay what they had pledged, down to the very last penny. If only things were handled this way with our own office-seekers, who sniff out every vacancy more intently and curiously than the keenest scent or sagacity of hounds tracking the trail of hares or the lairs of wild beasts. If I were trusted, those who hide their ambition in order to break more forcefully into the position from which, as they themselves admit, they should have been repelled would be excluded; for it is only right that one should be believed about oneself when it is against oneself, since no one knows better what is hidden within them. Yet many seek office without restraint or shame. In fact, it’s useless to raise any objection to exclude them, because it will be drowned out by the clamor of hired supporters, while the examples and sanctions of the Fathers are pushed aside. He is of low birth; but Peter was not a patrician, nor did he boast anywhere of the nobility of his blood. He is young; but he has Jeremiah and the Forerunner of the Lord as his authorities. He is a child; and he points to the elders condemned by Daniel the boy. He's uneducated; yet the Apostles aren't read to have attended schools. He's married, yet the Apostle commands that a man of one wife be chosen. He left his own wife to the detriment of his marriage, yet John was called away from his wedding to the Gospel. He's dull, or rather inarticulate, yet Hosea, at the Lord's command, clung to the embraces of a prostitute. He's foolish, yet through the foolishness of the world, God decided to save those who believe. He's a striker, yet Peter, wielding a sword, cut off the ear of the high priest's servant. He's timid, yet Jonah was afraid to go to the Ninevites, and Thomas to the Indians. He's bound by public duties, yet Matthew was taken from the tax office. He's a drunkard and a glutton, yet the Lord himself was called a wine-drinker and a glutton. He doesn't defer to his superiors, yet Paul even resisted Peter to his face. He's argumentative, yet a dispute is recorded as having happened among the disciples of Jesus. He's a chatterbox and a loudmouth; let him be considered eloquent, since the Apostle was also called a babbler. He served in the armed forces; yet Martin is read to have served under Julian. He's a man of blood, yet Moses killed an Egyptian and hid him in the sand. It's clearly homicide, and Samuel killed the very fat king in the presence of the people. He's treacherous and a perjurer, yet Peter compounded his treachery with perjury. He is mute, but that didn't keep Zechariah from his priestly duties. He is blind, but even Paul couldn't see when Ananias consecrated him to the Lord. He was removed because of his faults, but many such men have been restored and later proved of great service to the Church of God. He is deaf, but that doesn't stop him from proclaiming the law of God, for it's a preacher that's needed, not a listener. He is a leper, but the Church remembers the Shepherd of shepherds, who appeared without form or beauty, and who might have seemed an outcast like a leper, unworthy of human regard. He is a person of no account, but in a similar case of rejection, the Church did not listen to the Defender against Martin. He errs in the faith; it is said that Cyprian did this. He is an invalid, but Gregory governed the Roman Church perfectly even in the depths of his illness. He is proud and vain; yet Brice of Tours was such a man. He is physically weak and crippled; yet we read that this happened to the noble confessor Pannutius. He has been condemned for ambition; yet the request of the sons of Zebedee, who sought the highest place, was also rejected. He once taught heresy; yet Augustine admits that he himself was a Manichaean. He worshiped idols; yet even the distinguished martyr Marcellinus was forced to offer incense during his papacy. Perhaps he is not yet a Christian; yet it is said that while he was still a catechumen, he was chosen by the blessed Ambrose. He persecuted the Church of God; yet Paul, too, was transformed from a persecutor into a preacher. There is no election; yet the Apostles were also sent to people who hadn't asked for them. There's no vacant seat you can just force your way into; you have to approach the person already in charge, for it's said that Augustine didn't so much succeed Valerius of Hippo as he joined him. A greedy person can gather what's been scattered, and they won't uselessly squander what they've collected. To sum it all up in a few words, a person may seem unfit for everything; yet Samson defeated the Philistines with the jawbone of a donkey, and God is still powerful enough to raise up children of Abraham from stones. Beyond this, there shouldn't be any doubt that the episcopal chair either receives holy people or makes them holy. For when Saul was anointed king, the Spirit of the Lord rushed upon him, and he prophesied and was changed into a different man. Caiaphas, too—though he was a sacrilegious man who had conspired with the Jews for the Savior's death—prophesied because he was the high priest that year, which proves he received the grace of the prophetic office, even though he hadn't earned it. Since, therefore, a comfortable seat and a sweet staff provide all desirable things freely and without labor, isn't it a pointless anxiety to spend laborious days and sleepless nights just to gain access to the sanctuary of philosophy? It's sweeter to have lain in bed, to have held a Thracian girl, and to have plucked a lyre with your fingers; or, if that seems too difficult—since plucking the lyre to draw out a sound requires its own labor and effort—it's safer to rejoice while resting to the sound of the lyre and the voice of the organ, and to open the gates of all your senses to pleasure.
The Vanity of Worldly Pursuits
The author laments the neglect of true philosophy and virtue in favor of worldly pleasure and the hollow pursuit of status.
Meanwhile, the studies of philosophers are mocked; if something unfamiliar is heard, it's condemned as if it were profane, or if it's considered less important, it's held in contempt. It's useless to expect that it might be refuted by reason or authority. If you rely on reason or authority, they will object with the custom they abuse and have created themselves; and one noble will say to another, 'Is this why he's pale?' 'Is this why someone doesn't eat?' They value your teachers at a clipped penny, and those who drink wine sing songs about the sober. Yet it's not only the episcopal dignity that is attacked by such ambition, because now the same lust for dominating and presiding exists among the highest and the lowest. For whoever doesn't dare to aim for the cathedra attacks prefectures, archdeaconries, and other dignities with equal greed and the same schemes. Indulge him a little, and he'll dare for more; he'll proceed little by little, remembering that fortune favors the bold, and that fear convinces souls that they are degenerate. No one becomes completely corrupt all at once. If they have even a little success, there's nothing they don't hope they can achieve. Eventually, they get what they're after, but—as the saying goes—with God angry. Then they realize their heavy days and murky light have passed, and these miserable people lament the life they've left behind. So they conceive a new and belated anxiety, because the waste of time cannot be repaired. They ransack what's kept on the shelves of the cloistered, plunder the desks of scholars, scrape together scraps of paper, read flowery bits of language, and hunt for little prayers; they labor in every way to seem to know what they don't know, for they aren't yet concerned with actually knowing or growing in virtue. They only chase after the shadow of virtue, which they've always valued more than virtue itself. Truly, there's nothing more miserable than to glory in another's splendor; and it's clear that a debtor is destitute if he cannot pay his debt except by the grace of a new creditor. Yet, this is how they are eager to redeem the time. It seems to you that the satirist rightly confronts them with this reproach: 'You are damp and soft clay; you must be hurried now and molded on the wheel without end.' You are being toyed with, you are mindlessly slipping away, you are being held in contempt; the vessel, struck while still made of green clay, sounds hollow and rings false. For the freedom of the truth acts as a goad to stir up laziness, not only against the prelates of the Church, but against all who have presumed to take on the office of teaching before they have fulfilled the pattern of a disciple. How, then, will those who have always equally despised both the new and the old bring forth anything new or old? Nor can the error of those who run with the crowd be excused by the pretext of the multitude, because the pattern of life is not drawn from the likeness of those we live among, but from the Word of God, in whose way the blessed walk and proceed along the straight path to the homeland of true happiness. The fact that a sin is committed by many doesn't mean it isn't a sin; rather, it is all the more serious because it is widespread. A crowd of accomplices doesn't diminish the guilt of the offender, but makes it heavier, because it stands in the way of correction by the strength of its numbers.
The Donkey's Warning
Using the biblical story of Balaam, the author warns the ambitious to heed the voice of truth, even when it comes from the most unlikely sources.
Still, so that the crowd of the ambitious doesn't prevail against God's justice, both divine and human laws are armed. The Law and the prophets, the Gospel, and all the rules of the fathers detest such audacity. Nevertheless, they still rise up against the Lord. "Be ashamed, Sidon," says the sea; and you, cleric, what do you think when a layman, who knows almost nothing of the law, rebukes and checks your ambition? Be stunned, prophet, when a donkey calls back its rider and convicts you of your errors. A brute animal, a dull man, sees the angel holding a sword—that is, the spirit that lies hidden in the letter—and yet you, blind in the midst of such light of the Scriptures, rush insanely toward death? Be ashamed, then; be stunned; stop, and turn back from the curse toward which you are rushing, driven by greed; and you who despise Moses and the prophets, listen at least to the donkey that you are goading with the spurs of your ambition. For it truly takes a miracle; Balaam, after all, isn't corrected unless the donkey speaks. Don't you blush that your own ambition—ignorant of itself—has so blinded you and brought you to ruin, that you preferred the braying of an ass to prophetic and divine oracles? You might be terrified and tremble at the voice of the ass, but you aren't moved to compunction at all. For this is a gift of the divine Word and a grace from Him who kindles the fire of charity in the hearts of the elect. It's clear from this that whoever despises the voice of God's Word listens to the ass to no purpose. Listen, however, even to the ass when it urges what is useful, because the Spirit speaks in it, too, for your instruction. It foresees the angel restraining your illicit steps and reveals him to you. The canons teach the path one should take to reach ecclesiastical honors, and which path should be avoided. Yet you despise them, because on the path of God's commandments you don't see the angel holding a sword to strike you down. The same donkey is walking along—a person who, compared to you, is dull and slow, and who must be urged on by the spurs of your words and example so that he might follow the law; he sees the angel, he is afraid, he stops, and he declares the counsel of God to you. He is speaking in this instance; you should honor the miracle, store up every one of his words, and carve them into the tablets of your heart.
Read the original Latin
tione ambitionis, quos neque ratio nec auctoritas reprimere potest. Consistunt e regione quam plurimi nequaquam dissimulantes propositum sed ambitionis quasi (ut dici solet) insignia praeconantes praedictorum derident ignauiam uelut militum qui militiae suae titulos non audeant profiteri. Hi, licet impuri sint et nec uitam suam uelint erigere nec sciant instruere alienam, immundis, ut dicitur, pedibus certatim irrumpunt in sancta sanctorum, panes Dominicae propositionis et cames Agni immaculati assas igne passionis in cruce non modo illotis sed poUutis (si liceat) manibus tractaturi. Hi sunt qui, licet primo aditu ac ianuis habeantur indigni, continuo tamen tendunt ad sacerdotium, festinant ad tribunal et, repulsis ceteris, sic sacris altaribus incubant ut iam non ad formam et exemplum cpraebendum plebi ordo ille uideatur institutus sed esse occasio quaedam in abundantia et securitate uiuendi. Nec putatur officium districto iudicio Dei obnoxium sed secura quaedam et nusquam discutienda administratio. Credas illud poeticum uoce praeconis omnibus sonuisse: Occupet extremum scabies. Inde est quod omnes quasi in stadii agone contendunt, anelantibus singulis ne episcopatum accipiat alter. Votis ergo, etsi non re, plures numero sunt rectores quam illi quos regunt.
Nam qui regi uelint perpauci sunt, cum quisque ut emancipetur a iugo rectoris proprii totis uiribus quaerat. Priuilegio siquidem apostolico aut regio praecepto plurimi tuti sunt ne iudicibua suis obtemperent, ne iustitiam faciant, ne legi Dei subiecti sint. Non reprehendo clementiam Apostolicae Sedis sed hanc indulgentiam eius Ecclesiae Dei non arbitror expedire. Nichil tale in illa gloriosa familia Christi legimus, licet et in illis contentio facta sit qms eorum uideretur esse maior. NuUam emancipationem huiusmodi ab Apostolis factam meminimus, licet Paulum et Bamabam audierimus ab inuicem discessisse. Nullam in illa supema ciuitate, quae sursum est mater nostra, contradictionis materiam credimus, sed nec hic esse debere, nisi urgentissima ratio flagitet. De his enim (ut pace multitudinis et eoram qui illius fouent iniquitatem loquar) dicam quod sentio, ne quid subtraham ueritati aut probabilitati. Dico ergo quod indubitanter credo quoniam hi, qui efferente superbia huiusmodi emancipationes quaerunt, a a ceraice sua iugum Christi et Patris eius, si fieri posset, excuterent; plus dico, immo et quantum in ipsis est excutiunt, et diuinae ordinationi fallaciter contradicunt.
Nusquam ergo illud Apostoli: Non omnes prophetae, non omnes magistri; omnes enim prophetae et magistri sunt, ita ut secundum antiquum prouerbium merito dicatur quod et Saul inter prophetas; et reuera, sicut ait Gregorius Nazanzenus, nulla historia tradidit uel tantum in Ecclesia fuisse numeram ministroram uel tam uiliter congregatum; unde religioni et doctrinae Christianae graue opprobrium nascitur, quod sacerdotia uel ministeria ambitione potius et ad gratiam quam meritorum iudicio deferuntur. Omnes itaque currunt, sed, cum eo uentum est, unus accipit brauium ille qui in cursu ambitionis aliis uelocior extitit et qui praecucurrit citius Petro et quouis discipulorum Christi. Ascendit enim ilico et omnem celeritatem festinatae uocationis praeuenit. Hi sunt qui crebris muneribus uisitant potestates, laterales et familiares eorum sollicitant, ecclesiarum primis se commendant, applaudant omnibus et etiam magnarum domuum non modo oflBciales sed ciniflones rogant ut, cum locum uiderint, meminerint sui. Hi sunt amici omnium et qui non se sed amicos in se desiderant promoueri. Hi sunt qui uitam scrutantur alienam, negligunt suam, infulatorum annos dinumerant, canis letantur, phisicos et genelliacos de fatis praesidentium consulunt, librant humores et quasi in statera appendunt elementa uiuacium; et quos diutius superesse conspexerint, etatem Nestoris dicunt excedere et cerui aut comicis iam implere mensuram. Debiles etate uel morbo concutiunt, etiam einceros criminibus incrustant simulatis, et quasi heredipetae uacillantium cathedris insidiantur turpique interueniente commercio occupatarum sedium saepe illicitas impetrant cessiones. Hi sunt qui de se coadiuuandis et promouendis nefarias obligationes interponunt; et tandem, cum ad rem uentum est, immemores fidei contra fidem datae se ipsos ambitionis et inuidiae stimulis impediunt et repellunt.
Sic ergo plerumque, dum competitorum rixa crudescit, sapientia Dei per occultam et rectam dispositionis suae uiam fidelem incognitum introducit de quo nequaquam praecesserat sermo uel cogitatio. IUi tamen ex contingentibus nichil omittunt; nisi forte in eo contingentia praetermittant quod ambiendo modum excedunt, si tamen in eo aliquis est modi excessus ubi nullus est omnino modus. Pulsant itaque et praecipitant potestates, si obsequia non sufficiunt, si intercessiones non prosunt, uires suas ambitio exerit, suae et alienae facultatis diuitias ostendit, iam palam loquitur et in montem elationis ascendit et clamat: Haec omnia tibi dabo, si a fundamento fidei cadens promoueris me. Hoc siquidem cadere est, cum certum sit ex auctoritate sanctorum patrum quod per heresim simoniacam a a sinceritate fidei corruit quisquis in spiritualibus, id est rebus sacris et ecclesiasticis, mercimonium auaritiae committit. Nec refert quando pecunia intercedat in contractu uel ante uel post, cum omni tempore negotiantes in talibus dampnatio simoniacae prauitatis inuoluat. Cum enim perpetuo prohibitum sit ob hoc accipere uel dare quippiam, numquam dare uel accipere erit licitum quod est usquequaque prohibitum. Vt enim ait Tharasius patriarcha, dare est quandocumque dare et accipere quandocumque accipere. Egregium quiddam in talibus accidit in Apulia temporibus meis.
Regnante Rogero Siculo contigit uacare ecclesiam Auellanam Campaniae. Apuliae et Calabriae Rodbertus iam dicti regis cancellarius praesidebat uir quidem in rebus gerendis strenuus et sine magna copia litterarum acutissimus, in primis prouincialium facundissimus, eorum non impar eloquio, uerendus omnibus priuilegio potestatis, et morum elegantia uenerabilis, eoque mirabilior in partibus illis quod inter Longobardos, quos parcissimos, ne auaros dicam, esse constat, faciebat sumptus immensos et gentis suae magnificentiam exhibebat; erat enim Anglicus natione. Ad eum utique uiri tres accesserunt, abbas quidam, alter archidiaconus, tertius laicus quidam praepositus regis, fratris sui clerici causam agens, singuli clam pro iam dicto episcopatu grandem pecuniam ofFerentes. Quid multa? Adhibitis familiaribus seorsum cum unoquoque eorum conuenit de pretio. Emptio ergo et uenditio undique perfecta est, de solutione implenda sufficientissime cautum, pignoribus et fideiussoribus datis, diesque praefixus est electioni soienniter celebrandae. Cum itaque ad diem archiepiscopi episcopi et multae uenerabiles personae conuenissent, praefatus cancellarius competitorum causas et quid cum unoquoque eorum egisset exposuit, dicens se exinde ex episcoporum sententia processurum. Dampnatis ergo competitoribus simoniacis, pauper monachus et totius rei ignarus canonice electus approbatus et introductus est.
Illi tamen coacti sunt soluere id in quo se obligauerant usque ad nouissimum quadrantem. Vtinam ita agatur cum procis nostris qui omnes sedes olfaciunt adtentius quidem et curiosius quam odora uis aut sagacitas canum formellas leporum aut ferarum latebras deprehendat. Si michi credcretur, sic excluderentur et illi qui dissimulata ambitione cedunt ut ualidius irrumpant in sedem a qua, sicut ipsi fatentur, fuerant repellendi; siquidem iustum erat ut de se sibi contra se crederetur, quid enim in eis lateat nemo fidelius nouit. Plures tamen incontinenter ambiunt et impudenter. Frustra enim, ut quemquam eonim excipias, aliquem oppones titulum, quia clamore conductitio praeualente delebitur, concurrentibus exemplis et sanctionibus patrum. Ignobilis est; sed nec Petrus patricius extitit aut alicubi de claritatc sanguinis gloriatur. Minor est; leremiam et praecursorem Domini habet auctores. Puer est; et monstrat seniores a Daniele puero condempnatos.
Illiteratus est; nec scolas frequentasse leguntur a Apostoli. Coniugatus est; et Apostolus unius uxoris uirum praecipit eligendum. In iniuriam matrimonii sui suam reliquit uxorem; et lohannes a nuptiis ad Euangelium traditur reuocatus. Opicus aut potius elinguis est; sed Osee mandante Domino amplexibus meretricis adhesit. Insipiens est; sed per insipientiam mundi decreuit Deus saluare credentes. Percussor est; sed Petrus gladium exerens serui principis sacerdotum auriculam amputauit. Meticulosus est; sed lonas ad Niniuitas ueritus est accedere, Thomas ad Indos. Tenetur functionibus publicis alligatus; sed Matheus de theloneo assumptus est.
Vinolentus est et deditus gulae; sed Dominus ipse dictus est potator uini, uorator carnium. Non adquiescit maioribus; sed et Paulus in faciem restitit Petro. Contentiosus est; et inter discipulos Ihesu facta contentio memoratur. Garulus est et linguosus; facundus habeatur, quoniam et Apostolus sic dictus est seminiuerbius. Militiam armatam exercuit; sed Martinus luliano legitur militasse. Vir sanguinum est; sed Moyses Egiptium interfecit et abscondit in sabulo. Manif estum est homicidium; et Samuel praesente populo regem pinguissimum interf ecit. Perfidus est et periurus; sed Petrus perfidiam periurio cumulauit.
Mutus est; sed hoc Zachariam a sacerdotio non exclusit. Cecus est; sed et Paulus uidere non poterat quando eum Ananias Domino consecrauit. Exigentibus culpis depositus est; sed multi tales restituti sunt et postmodum Ecclesiae Dei plurimum profuerunt. Surdus est; sed hoc eum praeconari legem Dei non prohibet; praedicator enim quaeritur, non auditor. Leprosus est; sed de Pastore pastorum Ecclesia recolit quia nec speciem neque decorem habens apparuit, qui excludendus uideretur tanquam leprosus et nec humano dignus aspectu. Persona despicabilis est; sed in simili repulsae titulo aduersus Martinum non audiuit Ecclesia Defensorem. Errat in fide; hoc fecisse dicitur Cyprianus. Valitudinarius est; sed Gregorius in summo languore Romanam optime gubemauit ecclesiam.
Superbus et uanus est; sed talis fuit Bricius Turonensis. Corpore et membris debilitatus est; sed hoc egregio conf essori Pannutio legitur accidisse. Condempnationem ambitus tulit; sed et filiorum Zebedei petentium primatum est petitio reprobata. Heresim quandoque docuit; sed Augustinus se Manicheum fuisse fatetur. Coluit idola; sed et Marcellinus martyr insignis in papatu thurificare compulsus est. Forte nondum est Christianus; sed, dum catecuminus esset, beati Ambrosii fuit, ut traditur, a electio celebrata. Persecutus est Ecclesiam Dei; sed et Paulus ex persecutore factus est praedicator. Electio deest; sed et Apostoli non petentibus populis missi sunt.
Non uacat sedes in quam possit intrudi; accedat praesidenti, nam et Augustinus Valerio Yponensi non tam successisse quam accessisse describitur. Auarus est; dispersa poterit congregare et inutiliter non distrahet congregata. Vt paucis uniuersa complectar, ad omnia ineptus est; sed Sanson in mandibula asini Philistiim expugnauit; potens est et nunc Deus de lapidibus suscitare filios Abrahae. Ad haec dubium esse non debet quod cathedra episcopalis sanctos recipit aut sanctos facit. Nam et cum Saul inunctus esset in regem, insiliit in eum Spiritus Domini, prophetauitque et mutatus est in uirum alium. Caiphas quoque, licet sacrilegus et qui cum ludeis conspirauerat in necem Saluatoris, cum esset pontifex anni illius, prophetauit, ut constet ipsum ab ofRcio prophetiae gratiam, quam demeruerat, accepisse. Cum ergo sedes suauis et dulce lignum gratis et sine labore omnia desiderabilia conferant, nonne superflua sollicitudo est dies laboriosos et noctes insomnes ducere ut ad sacrarium philosophiae accedant? Dulcius est iacuisse thoro, tenuisse puellam, Treiciam digitis increpuisse liram; aut, si hoc nimis uidetur esse arduum, quoniam tactus lirae sonum eliciens suum laborem habet et industriam exigit, tutius est exultare quiescentem ad sonum lirae et uocem organi et portas omnium sensuum uoluptatibus aperire.
Interim philosophantium studia deridentur; si quid auditur incognitum, quasi prophanum sit condempnatur; aut, si minoris est, contempnitur. Nam ut ratione aut auctoritate reprobetur frustra expectas. Si ratione aut auctoritate niteris, consuetudinem, qua abutuntur et quam fecerunt, obicient; dicitque procerum alter ad alterum: Hoc est cur pallet? cur quis non prandeat hoc est? doctoresque tuos curto centusse licetur; et psallunt in sobrios hi qui bibunt uinum. Nec tamen ambitione tanta episcopalis dignitas dumtaxat oppugnatur, eo quod iam summis et minimis eadem est dominandi praesidendique libido. Qui enim aanirare non audet ad cathedram, pari auiditate et eisdem machinis praefecturas, archidiaconatus et alias aggreditur dignitates. Indulge ei modicum, audebit ampliora, procedet paulatim reminiscena quod audentes fortuna iuuat, et timor animos conuincit esse degeneres.
Nemo repente turpissimus fuit. Si paululum successerit eis, nichil est a quod se fieri posse non sperent. Tandem itaque quod petitur optinetur, sed, ut dici solet, Deo irato. Tunc crassos transisse dies lucemque palustrem et sibi iam miseri uitam gemuere relictam. Nouam ergo concipiunt sollicitudinem et seram, eo quod temporis iactura reparari non potest. Quod in claustralium pluteis continetur excutiunt, litteratorum expilant scrinia, corrogant scedulas, uerborum flosculos legunt, oratiunculas conquirunt, et modis omnibus elaborant ut uideantur scire quod nesciunt; nam ut sciant aut in uirtute proficiant, nondum solliciti sunt. Vmbram dumtaxat uirtutis afFectant quam semper uirtuti praetulerunt. Vtique nichil miserius est quam in alieno fulgore gloriari; et constat esse inopem debitorem qui solutionem celebrare non potest nisi noui gratia creditoris.
Verumtamen sic tempus redimere gestiunt. ut tibi satiricus recte illis uideatur occurrere cum improperio ingerens: Hudum et moUe lutum es, iam nunc properandus et acri fingendus sine fine rota. Tibi luditur, effiuis amens, contempnere; sonat uitium percussa, maligne respondet uiridi non cocta fidelia limo. Hoc enim non modo aduersus praelatos Ecclesiae sed omnes qui ante docendi officium praesumpserunt quam discipuli formam impleuerint ad pigritiam excitandam quasi stimulum libertas ueritatis educit. Vnde ergo noua et uetera proferent qui semper aeque noua et uetera contempserunt ■? Nec est quod error concurrentium sub praetextu multitudinis excusetur, quia uiuendi forma a conuiuentium similitudine nequaquam trahitur, sed a uerbo Dei, in cuius uia beati ambulant et recto calle ad uerae felicitatis patriam pergunt. Neque enim quod a multis peccatur peccatum non est; sed ideo grauius quia multum. Nec delinquentis culpam socia minuit multitudo sed praegrauat, eo quod uiribus suis ne corrigatur obstat.
Ne tamen aduersus iustitiam Dei ambitiosorum multitudo praeualeat, non modo diuina sed humana iura armantur. Lex et prophetae, Euangelium et omnes regulae patrum illorum detestantur audaciam. Nichilominus tamen add uersus Dominum eriguntur. Erubesce, Sydon, ait mare; I uirtutis duin taxat A Verumptamen A Vdum M agri et tu, clerice, quid sentis, cum laicus fere legis ignarus ambitionem tuam arguit et compescit? Obstupesce, propheta, cum asina te sessorem suum reuocat et tuos conuincit errores. Brutum animal, homo stupidus, angelum uidet tenentem gladium, id est spiritum qui latet in littera, et tu cecus in tanto lumine Scripturarum insanus ruis in mortem? Erubesce ergo, obstupesce, subsiste et a maledictione, ad quam auaritia stimulante festinas, recede; et qui contempnis Moysen et prophetas, uel asinam, quam ambitionis tuae calcaribus urges, audi. Miraculo siquidem opus est; Balaam etenim non corripitur, nisi asina loquatur.
Nonne erubescis quod te sic excecauit, sic pessumdedit sui ipsius ignara ambitio ut propheticis et diuinis oraculis ruditum a asinae praef eras? Terreris forte et contremiscis ad uocem asinae sed nequaquam compungeris. Hoc enim diuini uerbi munus est et donum illius qui solua in mentibus electorum ignem caritatis accendit. Vnde liquet quia inutiliter asinam audit quicumque uerbi Dei contempnit uocem. Audi tamen et asinam utilia suadentem, quia et in ea ad eruditionem tuam Spiritus loquitur. Praeuidet angelum cohibentem illicitos gressus tuos et eum ostendit tibi. Qua uia ad honores ecclesiasticos ascendendum sit, quae uia sit fugienda, canones docent. Contempnis tamen, quia in uia mandatorum Dei non uides angelum tenentem gladium ut occidat te.
Eadem incedit asina, homo tui coUatione stolidus et tardus et qui uerbi et exempli tui calcaribus urgendus est ut faciat legem, uidet angelum, timet, subsistit, et consilium Dei tibi enuntiat. Loquitur in casu isto; tu miraculum uenerare et singula uerba eius repone et exculpe in tabulis cordis tui.
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