De non superbiendo post oblatam etiam ab hostibus pacem seu prostratos hostes.
The Peaceful Kingdom
A good ruler pursues peace and mercy even toward enemies, as harmony brings strength and growth, while pride and refusal of peace lead to downfall.
A good ruler is adorned with many proclamations of virtue — especially indeed with mercy, gentleness of soul, and calmness, never taking in a storm, but always embracing peace and harmony as far as it can be done, not only toward his own people, but also toward enemies, whom a ruler must conquer through the example of patience and mercy, as the psalmist testifies when he says: 'I was peaceful toward those who hated peace.'✦ And so a wise ruler, through the bond of peace, always strives to enlarge, arrange, and govern the realm, since peace is the tranquility of order, the bond, and the increase of all things and of royal power. For just as the greatest things fall through discord, so even the smallest things grow through the harmony of peace. Whence, when Publius Scipio asked by what resource Numantia had either endured unconquered before or was afterward overthrown, a certain Numantine named Tyrseus answered: 'Unconquered by harmony, it was destroyed by discord.' Indeed, the city of Numantia, through fourteen years, with only four thousand of its own men against forty thousand Romans, not only endured but also conquered. Harmony suppresses dissensions, harsh things to mildness, adverse things into prosperity, enmities to the tranquility of friendships — lovable among friends, impregnable from adversaries, desirable even from enemies. This harmony is calm at home, victorious in battle, although it does not wish to be entangled in wars — unless a most necessary and most just cause has required it. But there are some who, puffed up by the success of earthly happiness and the swelling of pride, are so elated that they scorn peace offered by enemies and do not fear to undertake unjust wars — and what is worse, entangled in perhaps two wars, they do not refuse a third, like the frenzy of the Spartans.
Amaziah's Refusal of Peace
Through the biblical story of Amaziah, the text warns that rulers who refuse offered peace and act in pride are justly struck down by divine vengeance.
But often such people perish justly, struck down by the rod of divine vengeance, because they refuse to accept the gift of peace offered to them. We read what happened to Amaziah, king of Judah, who sent messengers to Joash son of Jehoahaz son of Jehu, king of Israel, saying: 'Come, let us face each other.' The king of Israel sent back this reply to Amaziah, king of Judah: 'The thistle of Lebanon sent a message to the cedar that is in Lebanon, saying, Give your daughter to my son as a wife. But the wild beasts that roam in Lebanon's forests passed through and trampled the thistle. You struck down Edom and grew strong, and your heart has become proud because of it. Be content with the glory you have, and stay in your own house. Why bring trouble on yourself, so that you fall, and Judah falls with you? But Amaziah wouldn't listen. So Joash king of Israel went up, and he and Amaziah king of Judah faced each other at Beth-shemesh, a town in Judah, and Judah was defeated by Israel.
Julian's Downfall
The impious emperor Julian, refusing Persian peace offers and trusting in magical arts, is struck down by an unknown javelin as divine judgment.
It's also worth recalling in this place what is recorded in ecclesiastical history about the impious prince Julian. He had already seized many villages and encampments, and was now even capturing cities of the Persians. When he had reached the city of Ctesiphon, he besieged the king so heavily that he kept sending frequent embassies, offering to give up a part of his own country if the king would withdraw from the war. But Julian refused this, took no pity on those who begged him, and did not grasp in his mind that while conquering is indeed a good thing, to conquer completely is too hateful — because he believed he was assuredly winning victory through magical arts and false hope. While he was on horseback, unarmed, encouraging his army and confidently expecting triumph, a javelin was suddenly hurled at him and pierced through his arm into his side as he ran forward. From this wound he met his end. Who it was that inflicted this most righteous wound remains unknown, but some say a certain one of invisible beings dealt it, others one of the Ishmaelite shepherds, others a soldier worn out by hunger and the march. But whether it was a human being or an angel, it's clear that the act was carried out by divine command. For they say that while he was wounded, he soon filled his hand with his own blood, threw it into the air, and said: 'Galilean, you have conquered,' and in that very act confessed his victory with blasphemy.
Grief Over the Fallen Enemy
Drawing on scripture, the text teaches rulers not to rejoice at an enemy's ruin, presenting blessed David as the model who mourned even over his enemies' slaughter.
No one, then, should scorn the gift of peace with reckless arrogance, or puff himself up with pride after his enemies have been laid low, as the aforementioned Amaziah and Julian did. So it is written: 'Do not rejoice over the ruin of your enemy, lest the same things come upon you,' and again: 'When your enemy has fallen, do not rejoice, and do not let your heart exult in his downfall; for it is displeasing to God whoever exalts himself in another's misfortune.'✦✦ So when the enemies of his people were destroyed, blessed David not only did not rejoice, but was deeply grieved, mourning with the affection of love over the mighty of Israel struck down by the Philistines, and saying: 'The renowned of Israel have been slain on your mountains.'1 How the mighty have fallen! Do not announce it in Gath, or make it known in the streets of Ashkelon, lest the sons of the Philistines rejoice, lest the daughters of the uncircumcised exult,' and so on. By these things it is clearly shown how great an affection of devotion holy David had even toward his enemies.2
The Fragrance of Peace
The chapter closes with a lyrical celebration of peace as God's gift that heals, unites, and makes rulers shine with virtue, while discord brings only darkness and death.
How peaceful the All-powerful loves! Who grants perpetual favor to the kingdom of Jerusalem, adorning and glorifying Moses with heart and countenances by the grace of angelic form. The simplicity planted in their hearts — as is the custom with birds that lack gall — this offspring rejoices in the throne-high father and his own heir; these God chooses. Whoever follows peace shines splendidly, and their words smell of honey, like Attic honey. Whoever refuses peace remains in darkness, and walking blind, falls into a pit. For the turbulent motion of a discordant mind, lacking counsel, brings forth shipwreck; it often produces dangers for unwary leaders, and violence that follows soon after, the violence of death. Peace, healing what is discordant, binds it together; peace, restraining strife, sows joys; peace joins peoples with an everlasting covenant; the best ruler rules the kingdom by peace. Whoever is pleasing in the gift of peace, with the fragrance of virtues, smells like the rich olive-bearing mountain of the Lord, from which milk and honey flow abundantly for Christ-worshippers with the richness of nectar.
Read the original Latin
Qui bonus est princeps, multis virtutum praeconiis adornatur, maxime vero clementia, mansuetudine, animae tranquillitate, numquam recipiens tempestatem, sed pacis concordiam, quantum fieri potest, semper amplexans, non solum erga suos, sed etiam circa inimicos, quos exemplo patientiae atque clementiae pium et magnanimum rectorem vincere oportet, testante psalmista qui ait: "cum his qui oderunt pacem eram pacificus". Prudens itaque dominator per pacis connexionem studet semper amplificare, ordinare atque gubernare imperium, cum pax sit omnium rerum tranquillitas ordinis et connexio et incrementum regiae potestatis. Ut enim discordia maximae res labuntur, ita concordia pacis etiam minimae res crescunt. Unde Puplio Scipione interrogante, qua ope res Numantia aut prius invicta durasset aut post fuisset eversa, Tyrseus quidam Numantinus respondit: "concordia invicta, discordia exitio fuit". Siquidem Numantia civitas per annos XIIII solis IIII milibus suorum XL milia Romanorum non solum sustinuit, sed etiam vicit. Concordia dissensiones reprimit, aspera ad lenitatem, adversa in prosperitatem, inimicitias ad amicitiarum tranquillitatem reducit, amabilis inter amicos, inexpugnabilis ab adversariis, desiderabilis etiam ab inimicis. Haec serena est domi, victrix in praelio, licet neque bellis velit esse implicata, nisi cum pernecessaria et iustissima exegerit causa. Sed sunt nonnulli qui successu terrenae felicitatis et tumore superbiae in tantum existunt elati, ut pacem ab hostibus oblatam spernere et iniusta bella suscipere non pertimescant et, quod est gravius, duobus forte bellis impliciti tamquam Spartanorum furore tertium non recusent.
Sed saepe tales virga divinae ultionis iuste intereunt, quoniam pacis donum sibi oblatum suscipere nolunt. Quomodo Amasiae regi Iuda contigisse legimus, qui misit nuntios ad Ioas filium Ioachaz filii Hieu regis Israhel dicens: "veni et videamus nos mutuo". Remisitque Ioas rex Israhel ad Amasiam regem Iuda dicens: "Carduus Libani misit ad cedrum quae est in Libano dicens: da filiam tuam filio meo uxorem. Transieruntque bestiae saltus quae sunt in Libano, et conculcaverunt carduum. Percutiens invaluisti super Edom, et sublevavit te cor tuum. Contentus esto gloriae, et sede in domo tua. Quare provocas malum, et cadis tu et Iuda tecum?" Et non adquievit Amasias ascenditque Ioas rex Israhel, et viderunt se ipse et Amasias rex Iuda in Bethsames oppido Iudae, percussusque est Iuda coram Israhel.
Libet etiam in hoc loco commemorare quod de impio Iuliano principe in historia refertur ecclesiastica. Qui multos vicos castraque detinens, iam etiam civitates Persarum capiebat. Cumque venisset Ctisiphontem civitatem, in tantum obsedit regem, ut crebris legationibus uteretur, offerens dare suae patriae partem, si solutus bello discederet; quod Iulianus noluit, neque supplicantibus est misertus, neque mente percepit, quia vincere quidem bonum est, supervincere nimis invidiosum, credens utique magicis artibus et falsa spe victoriam praesumens. Qui dum erat in equo et exercitum confortabat inermis certum sperans triumphum, contra illum iaculum repente delatum discurrens per brachium in eius latus inmersum est. Ex hoc vulnere suscepit terminum vitae. Qui vero iustissimum intulit vulnus, hactenus ignoratur, sed alii quendam invisibilium hoc intulisse ferunt, alii unum pastorum Ismahelitarum, alii militem fame et itinere fatigatum. Sed sive homo sive angelus fuerit, palam est, quia divinis iussionibus ministravit. Aiunt enim, quia, dum fuisset vulneratus, mox manum sanguine suo compleverit et in aerem proiecerit dicens: "Galilaee, vicisti", et in eo ipso confessus cum blasphemia victoriam.
Nullus ergo pacis gratiam fastu temerario debet spernere aut post hostes prostratos elato corde superbire, quomodo praefatus Amasias et Iulianus fecerunt. Unde scriptum est: "non laetaris super inimici tui interitu, ne forte superveniant in te similia", et iterum: "cum ceciderit inimicus tuus, ne gaudeas, et in ruina eius ne exultet cor tuum; nam Deo displicet quisquis exaltet se in malis alterius". Unde beatus David de suorum interitu inimicorum non solum non erat laetatus, sed vehementer fuerat contristatus, affectu caritatis plangens fortes Israhel a Philistaeis fuisse prostratos, et dicens: "incliti Israhel super montes suos interfecti sunt. Quomodo ceciderunt fortes? Nolite adnuntiare in Geth, neque adnuntietis in compitis Ascalonis, ne forte laetentur filii Philistiim, ne exultent filiae incircumcisorum," et cetera. Quibus evidenter ostenditur, quantum pietatis affectum sanctus David etiam erga inimicos habebat.
O quam pacificos cunctipotens amat! Quis regnum Solymae perpetis annuit, Mos angelici gratia schematis Ornans clarificat pectore, vultibus. Quorum simplicitas cordibus insita Sicut mos avibus felle carentibus, Hanc gaudet sobolem celsithronus pater Heredesque suos hos Deus eligit. Pacem qui sequitur, splendidus enitet Et verbis redolet mel velut Atticum. Qui pacem renuit, in tenebris manet Et caecus gradiens in foveam cadit. Nam discors animi turbida motio Expers consilii naufraga parturit Incautis ducibus saepe pericula; Quam mortis sequitur mox violentia. Pax vero medicans dissona glutinat, Pax lites reprimens gaudia seminat, Pax iungit populos perpete foedere, Regnum pace regit rector et optimus. Quis carisma placet pacis, aromate Virtutum redolent sicut olivifer Mons pinguis domini, quo fluit affatim Lac, mel Christicolis nectaris ubere.
Scripture echoes
- ↩Ps.119.7 — I will praise you with an upright heart, when I learn your righteous rules.
- ↩Obad.1.12 — But do not gloat over your brother on the day of his misfortune; do not rejoice over the people of Judah on the day of their destruction; and do not boast on the day of distress.
- ↩Prov.24.17-Prov.24.18 — Do not rejoice when your enemy falls, and when he stumbles, do not let your heart be glad. Prov.24.18 — Lest God see it and it be evil in his eyes, and he turn away his anger from him.
Notes
- 1 ↩affectu caritatis rendered 'with the affection of love' — caritas per lexeme policy could be 'charity' or 'love'; 'love' chosen as default, but the phrase carries the sense of compassionate, loving grief rather than mere sentiment.
- 2 ↩pietatis rendered 'devotion' rather than 'piety' for naturalness in this collocation; the sense is devout compassion/loyalty rather than the theological virtue abstractly.
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