De eo quod saluberrimis antistitum admonitionibus et correptionibus pio rectori obtemperare sit gloriosum.
The Call to Humble Obedience
A humble ruler should recognize in himself the virtues he desires in his subjects and, when reproached, turn quickly to repentance rather than pride.
Now a humble ruler must be endowed with the weight of humility and the power of obedience, so that the virtues he loves in his subjects — namely, humility and obedience — he may recognize in himself. So if it happens that he's reproached by wise people, let him grieve sharply that he is indeed blameworthy, and let him immediately run to the remedies of repentance; and let him who had gladly sinned gladly and gratefully accept the rod of correction, and before the Creator stretches out his hand to strike, let him strive earnestly to correct the crime he has committed, so that the judge, bound more severely afterward, may not strike him — the longer and more mercifully he waits. Let him anticipate the Lord's face in confession, if any governor of the kingdom has sinned in secret or publicly — as is read about the holy king and prophet David. When he was reproached by the prophet Nathan after the adultery with Bathsheba and the murder of Uriah the Hittite, he wasn't angered at the one reproaching him, but had already turned his anger on himself, recognizing his own sin; and he who had rejoiced after committing his fault wept bitterly in repentance. Through tears he earned pardon, who had committed grave crimes before the Lord, and from a fountain of tears he comes to bundles of joy, as he himself says elsewhere: "Those who sow in tears will reap in joy," and the rest.✦ But also the story that is handed down about the admirable humility and repentance of the glorious prince Theodosius ought not to be passed over. When after the unjust slaughter of many thousands he had come to Milan and wished to enter the sacred temple solemnly, holy Ambrose, hearing of this disaster filled with such great groans, met him outside at the doors and, as he was entering, barred him from the sacred threshold with these words: "Do you not know, Emperor, how great is the magnitude of the slaughter you have carried out? And after the cause of such great fury, does your mind not recognize the weight of its presumption?
Ambrose Bars the Emperor
Using vivid temple and blood imagery, Ambrose blocks the emperor from entering church and receiving the Eucharist until he repents of his sin.
But perhaps the weight of ruling power keeps you from acknowledging your sin. With what eyes, then, will you look on the shared temple of the Lord? With what feet will you touch that holy floor? How will you stretch out hands from which unjust blood is still dripping? How will you receive the holy Body of the Lord with hands like these?1 With what presumption will you take the cup of precious blood into your mouth, while the fury of words has just caused so much blood to be poured out unjustly? Withdraw, then, withdraw, lest by a second sin you strive to deepen the wickedness of the first. Accept the bond that the Lord of all has now fastened; for it is the greatest medicine of healing.
The Emperor’s Tears and Submission
The emperor, taught by divine learning, accepts correction, grieves bitterly for months, and finally goes humbly through the streets to seek release from his penance.
The emperor obeyed these discourses — for he had been nourished by divine learning, and openly knowing what belongs to priests and what belongs to kings — and he returned to his royal state, groaning and weeping. And when eight continuous months had passed, the feast of the birth of our Savior drew near. But the emperor, sitting in the palace with constant lamentations, was unceasingly pouring out continuous tears. But Rufinus, who had then been the officer and held special confidence with the prince, entered and, seeing the emperor prostrated in grief, approached to inquire about the reasons for his tears. But he, groaning most bitterly and pouring out tears even more vehemently, said: 'Rufinus, you are mocking me and do not feel my evils. But I lament and groan over my calamity — because for servants and for beggars the temples of God are open, and entering they gladly entreat their own Lord, yet for me there is no access to him; besides, even the heavens are shut.'✦2 As he said this, he kept breaking into sobs between every word. When the same Rufinus was urging him to be reconciled to blessed Ambrose, he could not — yet he did not. The emperor, recognizing these things now in the middle of the street, said: 'I am going, and I accept just insults to my face.'
At the Church Door
The emperor begs Ambrose to loosen the chains of his penance, professes submission to ecclesiastical discipline, and receives healing thanks to his humility.
When he had reached the sacred thresholds, he did not presume to enter the holy basilica itself, but going to the bishop and finding him sitting in the reception hall, he begged him to loosen his chains. But he said that his presence was tyrannical and that Theodosius was raging against God and trampling on his laws. But the emperor said: "I do not rise up against ecclesiastical decrees, nor do I attempt to enter the sacred thresholds unjustly. I beg you to loosen my chains and to entreat the mercy of the common Lord on my behalf, and not to shut the door that our Lord has opened to all who do penance." Then the bishop said: "What penance have you shown after such great iniquities?" With which remedies have you healed your incurable wounds and blows?" But the emperor said: "Yours is the work both to teach and to temper remedies, but mine is to accept what is offered." When these words of the emperor were heard, which showed both his humility and his willingness to undergo the affliction of penance, holy Ambrose applied a healing medicine to him for his many wounds. When this had been received, the emperor rendered great thanks.
Renown of Bishop and Emperor
Both bishop and emperor are honored for their roles, and the chapter argues that humble acceptance of bishops’ correction is like welcoming spiritual medicine rather than harmful flattery.
So the bishop and the emperor both stood renowned for such great virtue — their deed was deeply remarkable: the one distinguished by trust, the other by obedience; the one by the heat of zeal, the other by the purity of faith. Furthermore, the rules of devotion he had received from the great priest, he also kept after returning in the city of Constantinople. For when during a festival he had gone to the church and gifts had been offered on the altar, he soon went out; and when Nectareus, the bishop of the church, had instructed him why he had refused to stand inside, the prince commanded: 'I have scarcely been able to learn what the difference is between emperor and priest, for I have scarcely found a teacher of the truth; I know that Ambrose alone is rightly called a bishop.' So greatly, then, does rebuke profit when it comes from a man flourishing in virtue. So it is clear that it is fitting for good and devout rulers to listen humbly and willingly to the wholesome corrections of bishops — as if they were spiritual physicians — with Solomon testifying, who says: 'Golden earrings and a shining pearl — reproving a wise person and an obedient ear.' For it is better to be corrected by a wise person than to be deceived by the flattery of fools. For if we deeply desire that the wounds of our bodies be healed by physicians, and we are not ashamed to show them the same wounds in the doctors' presence, and we take comfort in the medicine's pain with the hope of salvation — how much more ought we to take greater care for the wounds and blows of our souls, until the spiritual physician, however sharp a remedy he applies, brings about through it the sure hope of our healing! For just as a physician's scalpel is not bad because it cuts away wounds and amputates putrid flesh, so wholesome correction is not bad either.
The Beauty of Spiritual Healing
Using poetic images of light, dew, and medicine, the chapter closes by urging the powerful to submit to Christ’s ministers as physicians of the soul.
How welcome a new light that rises red in the sky is to those who dwell in the world after the clouds of dark night, with the shining crown of Phoebus; how welcome is dew to thirsting fields after the scorching heat of Cancer and the cruel frosts of the North Wind, and spring with its flowers and clear skies; so, when atonement goes before, healing becomes precious to the soul. Diseases are healed by panting breaths and now by wholesome herbs, by which the body's sick care is borne with keen, watchful effort; if servants repay such great remedies to frail flesh, why is not the nobler medicine that heals the mistress — honoring the one who simulates the Creator's rights — preferable, since it makes the soul blessed by divinity? Who will be able to remove the wounds of guilt from a physician without a learned one? Therefore let those in power beware: if they stumble in mind through vices, let them approach skilled physicians from whom they may learn to bow their necks — ministers of Christ through piety — who are able to drive out diseases. With oil and wholesome wine, and with heavenly herbs created with the flower of paradise, they extinguish dreadful poisons; and they recall souls from the lowest depths by a word and a mighty rod, and those whom they restore by holy art from heaven, they bring back to the pastures of life.
Read the original Latin
Oportet autem modestum dominatorem pondere humilitatis et oboedientiae virtute fieri praeditum, ut virtutes, humilitatem videlicet atque oboedientiam, quas ipse in subiectis diligit, in se ipso recognoscat. Itaque si contigerit, ut a prudentibus reprehendatur, se quidem reprehensibilem esse acriter doleat ac protinus ad poenitentiae medicamenta currere festinet, et, qui libenter peccaverat, virgam correctionis libenter atque gratanter accipiat et, prius quam creator manum suam ad feriendum excutiat, de correctione commissi sceleris summopere studeat, ne tam postmodum acrius destrictus iudex feriat, quantum diutius et clementer expectat. Praeoccupet faciem Domini in confessione, si quis regni gubernator in absconso peccavit vel publico, quomodo de sancto rege et propheta David legitur. Qui cum post stuprum in Bethsabee et homicidium commissum in Urian Cetheum per Nathan reprehenderetur prophetam, non erat reprehensori indignatus, sed sibimet, suum recognoscens peccatum, iam fuerat iratus, et qui post culpam hilarescebat perpetratam, se ipsum per amaram deflevit poenitentiam. Hinc lacrimis veniam promeruit, qui coram Domino gravia scelera commisit, et ex fonte lacrimarum venit ad manipulos gaudiorum, sicut ipse alibi dicit: "qui seminant in lacrimis, in exultatione metent" et reliqua. Sed et illud quod de gloriosi principis Theodosii admiranda humilitate atque poenitentia traditur, nec praetereundum esse videtur. Qui cum post iniustam multorum milium necem Mediolanum venisset et sollemniter in sacrum voluisset intrare templum, ei sanctus Ambrosius, huiusmodi cladem plenam valde gemitibus audiens, occurrit foris ad ianuas, et ingredientem his sermonibus a sacri liminis ingressu prohibuit: "Nescis, imperator, perpetratae a te necis quanta sit magnitudo? Neque post causam tanti furoris mens tua molem praesumptionis agnoscit?
Sed forte recognitionem peccati prohibet potestas imperii. Quibus igitur oculis aspicies communis domini templum? Quibus palpabis pedibus sanctum illius pavimentum? Quomodo manus extendes, de quibus adhuc sanguis stillat iniustus? Quomodo huiusmodi manibus suscipies sanctum Domini corpus? Qua praesumptione ore tuo poculum pretiosi sanguinis percipies, dum furore sermonum tantus iniuste sit sanguis effusus? Recede igitur, recede, ne secundo peccato priorem nequitiam augere contendas. Suscipe vinculum quod omnium dominus nunc ligavit; est enim medicina maxima sanitatis".
His sermonibus imperator oboediens — erat enim divinis eruditionibus enutritus, et aperte sciens quae sunt propria sacerdotum, quae regum — gemens et deflens ad regalia remeavit. Cumque octo mensium continua transissent tempora, propinquavit nativitatis Salvatoris nostri festivitas. Imperator autem lamentationibus assiduis in palatio residens, continuas lacrimas incessabiliter expendebat. Ingressus autem Rufinus, tunc magister et singularem apud principem fiduciam habens, et videns principem in lamentatione prostratum, accessit, ut lacrimarum causas inquireret. At ille amarissime ingemiscens et vehementius lacrimas fundens: "tu", inquit, "Rufine, ludis et mea mala non sentis, ego autem lamentor et gemo calamitatem meam, quia servis quidem et mendicantibus aperta sunt templa Dei et proprium dominum ingredientes libenter exorant, mihi vero ingressus ad eum non est: insuper etiam clausi sunt caeli". Haec dicens, verba singula singultibus interrumpebat. Quem cum idem Rufinus beato reconciliare Ambrosio persuaderet, neque tamen potuit. Haec imperator in media iam platea cognoscens, "pergo", inquit, "et iustas in facie suscipio contumelias".
Cumque ad sacra limina pervenisset, in sanctam quidem basilicam non praesumpsit intrare, sed veniens ad antistitem et inveniens eum in salutatorio residentem, supplicabat, ut eius vincula resolveret. At ille tyrannicam dicebat eius esse praesentiam, et contra Deum vesanire Theodosium eiusque calcare leges. Verum imperator: "non", inquit, "insurgo adversus ecclesiasticas sanctiones nec inique ingredi limina sacra contendo, sed te solvere mea vincula deposco et communis domini pro me exorare clementiam, nec mihi ianuam claudi, quam cunctis poenitentiam agentibus Dominus noster aperuit". Tunc antistes: "quam", inquit, "poenitentiam ostendisti post tantas iniquitates? Quibus medicaminibus incurabilia vulnera plagasque curasti?" At imperator: "tuum", inquit, "opus est et docere et medicamina temperare, meum vero oblata suscipere". Quibus verbis imperatoris auditis, quae illius humilitatem, atque ipsum spontaneam poenitentiae suscipere afflictionem monstrabant, sanctus Ambrosius salutarem ei medicinam tantorum vulnerum adposuit. Qua percepta imperator magnas gratias referebat.
Tali ergo tantaque et praesul et imperator virtute clarebant, quorum opus valde fuit admirabile, illius fiducia, huius autem oboedientia, illius zeli fervor, huius fidei puritas. Porro regulas pietatis, quas a magno sacerdote percepit, etiam reversus in Constantinopolitana urbe servavit. Nam dum festivitatis tempore ad ecclesiam processisset, oblatis in altare muneribus mox egressus est, cumque Nectareus praesul ecclesiae mandasset, cur intus stare noluisset, mandavit princeps: "vix", inquit, "potui discere, quae differentia sit imperatoris et sacerdotis, vix enim veritatis inveni magistrum; Ambrosium namque solum novi vocari digne pontificem". Tantum itaque prodest increpatio a viro virtutibus florente prolata. Unde perspicuum est, quoniam decet bonos et pios rectores salubres antistitum, quasi spiritualium medicorum, humiliter et libenter auscultare correctiones, testante Salemone, qui ait: "inauris aurea et margaritum fulgens, qui arguit sapientem et aurem oboedientem". Melius est enim a sapiente corripi, quam stultorum adulatione decipi. Nam si nostrorum vulnera corporum a medicis sananda vehementer desideramus et in praesentia medicorum eadem ostendere non erubescimus et in dolore medicinae spe salutis oblectamur, quanto magis de vulneribus et plagis animarum nostrarum nos maiorem habere curam oportet, quousque spiritualis medicus quamvis acerrimam medelam adhibeat, per quam spes certa nostrae sanationis fiat! Sicut enim scalpillus medici non ob hoc malus est, quod resecet vulnera et putridas amputet carnes, sic et correctio salubris.
Quam lux rutilo nova caelo Fit grata habitantibus orbem Post nubila noctis opacae Phoebi radiante corona, Quam ros sitientibus arvis Post torrida caumata cancri, Boreae post frigora saeva Ver florigerumque serenum, Sic praeveniente piaclo Animae fit cara medela. Morbis medicantur anhelis Iam quique salubribus herbis, Tulerint quo corporis aegra Cura vigilante sagaci; Famulae si tanta rependunt Fragili medicamina carni, Cur non potior medicina Dominam medicatur honoram, Simulanti iura creantis Animam deitate beandam? Quis vulnera tollere culpae Medico poterit sine docto? Caveant igitur dominantes, Vitiis si mente labascunt, Adeant medicosque peritos, Quis discant subdere colla, Christi pietate ministros, Qui possunt pellere morbos. Oleo vinoque salubri Nec non caelestibus herbis, Paradisi flore creatis, Extingunt dira venena, Revocant animas et ab imis Verbo virgaque potenti, Quas sancta caelitus arte Revehunt ad pascua vitae.
Scripture echoes
- ↩Ps.127.5;Ps.126.5 — Blessed is the man whose quiver is full of them; they will not be put to shame when they speak with enemies in the gate. Ps.126.5 — Those who sow in tears shall reap in joy.
- ↩Isa.1.15 — And when you spread out your hands, I will hide my eyes from you; even though you multiply prayers, I will not listen—your hands are full of blood.
Notes
On Christian Rulers (De rectoribus christianis) companion
Formation did not end with the Carolingians
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