Chapter 19 — Religious are blamed for frequenting the courts of sovereigns

Objections

We will now examine the grounds, on which, it is alleged that religious ought not to be intimate with the families of royal, or noble, personages.

Obj. 1: In Matthew 11:8 we read: behold, those who wear soft raiment are in kings’ houses. Now soft garments are not fitting for religious, who profess to lead a life of penance. Therefore, religious ought not to frequent the houses of kings and princes. The Gloss on this text says: preaching and austerity of life are not compatible with the dwellings of those that live in luxury, and are haunted by flatterers, clothed in soft garments. (Glossa ordinaria 5, 206 at Matt 11:8 (PL 114:120).)

Obj. 2: He welcomed them and spoke to them of the kingdom of God (Luke 9:11). On these words the Gloss says: Christ imparted the nourishment of heavenly grace not to those who dwelt in idleness in the synagogues, that is, the abodes of earthly dignity, but to those who sought him in desert places. (Glossa ordinaria 5, 821 at Luke 9:10 (PL 114:277, at what is labeled verse 10).) If then the religious life was ordained as a means of acquiring grace, religious ought not to dwell among those who are in the high places of this world.

Obj. 3: St. Jerome writes in the following terms to Paulinus the priest: shun assemblies of men, exalted offices, honorable salutations, banquets, and all such pleasures which, as chains, bind you to the earth. (Jerome, Epistle 58, para. 6 (CSEL 54:535; PL 22:583).) Now it is at the courts of princes that assemblies and banquets are chiefly held. Therefore, religious ought not to frequent courts.

Obj. 4: Boethius says in his book De Consolatione that they who glory in power, seek either to reign themselves or to become attached to reigning sovereigns. (Boethius, On the Consolation of Philosophy, bk. 3, prose 2 (CCSL 94; CSEL 67:47; PL 63:725A).) Now, as it is highly reprehensible in religious who have chosen a life of humility to glory in power, they ought not to frequent the households of kings.

Obj. 5: honor leads to pride of life, which is one of the three things most to be reprobated. (1 John 2:16.) Religious who have renounced the world, ought to avoid all that pertains to honor. Now, as preaching at the courts of kings or princes or before a large concourse of people is an honorable function, religious ought not to undertake it, nor should they frequent the company of royal personages.

And thus they advance the conclusion that religious should by no means be conversant with the courts of kings or princes.

Response

I answer that, this proposition is manifestly false, as is proved by the example of many holy men who have dwelt among kings and princes. Joseph lived at the court of Pharaoh, who he made him lord of his house, and ruler of all his possessions (Ps 105[104]:21). Moses was reared by the daughter of another Pharaoh, and was instructed in Egyptian lore (Acts 7:22). Nathan the prophet was numbered among the confidants of David and of Solomon. Daniel dwelt in the court of the king of Babylon, who made him governor of all his provinces and, at his desire, set Sidrach, Misach, and Abednego over public works. Commenting on the text, Daniel remained at the king’s court (Dan 2:49), the Gloss says that he dwelt at the king’s side, and was honored by him, and was familiar with him. (Glossa interlinearis, at Dan 2:49 (in Glossa ordinaria 4, 1519-1520).) Nehemiah was the cup-bearer of the Persian King (Neh 2). (The text is in reality found in Neh 1:11.) Mardochai became ruler in the court of Assuerus (Esth 8:2).

In the New Testament we likewise find examples of holy men who dwelt with royal personages. Thus St. Paul writes: all the saints greet you, especially those of Caesar’s household (Phil 4:22). We read that St. Sebastian was one of the first favourites at the court of Diocletian. (Pseudo-Ambrose, The Passion of St. Sebastian, ch. 1, para. 1 (PL 17:1113).) St. John and St. Paul, in like manner, were attached to the household of Constantine Augustus. (Bede, Martyrologia juxta exemplaria Coloniense et Bollandianum, sect. 2, Junius, sect. 25, B6 (PL 94:956A-B).) St. Gregory likewise says in the Prologue to his Morals that he dwelt in an earthly palace, to which many of his monastic brethren had, inspired by fraternal charity, followed him. (Gregory the Great, Morals 1.1 (CCSL 143; PL 75:511C).) It is not, therefore, unlawful for religious or perfect men to dwell in the courts of Kings.

In order to establish this controversy on a solid basis, we must remark that holy men seek certain things for their own sake, and certain other things for the sake of their neighbours. For their own sake, they would prefer to adhere to Christ by contemplation, either in this world, in so far as human infirmity will permit them so to do, or in the next world, where contemplation is made perfect. For the sake of others, however, charity urges them at times to interrupt their much-loved contemplation, and to expose themselves to the stress of active life. Hence while by desire they enjoy the quiet of contemplation, for the sake of their neighbour’s salvation they patiently endure the toil of action.

Thus St. Paul says: I am hard pressed between the two. My desire is to depart and be with Christ . . . but to remain in the flesh is more necessary on your account (Phil 1:23). St. Gregory says (Homily 42, part 1 on Ezeckiel): one sole consolation remains to the soul enamoured of the heavenly Bridegroom, but not yet admitted to his presence. She delights in working for the salvation of her neighbour, and in enkindling in the souls of others the fire of divine love. (In reality, this text is found in homily 3: Gregory the Great, Homilies on Ezekiel 2.3.9 (CCSL 142; PL 76:962B).)

This is the reason why the saints at times mingle with men, and seek the favour and friendship of the great. They are led to do so, not from desire of popularity or advancement, but in order to lead others to salvation. For as St. Augustine says (Confessions, 8): they who are well known are in a position to assist many in this work of their salvation; and they are followed by many. (Augustine, Confessions, bk. 8, ch. 4, para. 9 (CCSL 27; CSEL 33:176; PL 32:752).) The saint adds: the enemy is most surely defeated in him whom he has held most securely, and by whose example he holds many others. (Augustine, Confessions, bk. 8, ch. 4, para. 9 (CCSL 27; CSEL 33:177; PL 32:753).) Now many proud men are held by the reputation of nobility, and many others by that of authority. Hence the saints, inspired by charity, seek the friendship of those who are noble and powerful, in order, by their means, to become an instrument of salvation to many. Did they act thus for any other motive, their conduct would be reprehensible. St. Gregory says (Pastoral Rule), he who desires to be useful to others, gives an example to all, since the only begotten Son of God left the bosom of the Father for the salvation of all men. (Gregory the Great, Liber regulae pastoralis 1.5 (PL 77:19C).)

Replies to objections

With this preface, we shall be able, easily, to refute all the objections made by our opponents.

Ad 1: The words quoted from Matthew 11:8, behold, those who wear soft raiment are in kings’ houses, as is clear enough, apply to those who frequent the houses of kings for the sake of luxury.

Ad 2: The words of the Gloss, quoted in the same objection, refer to those who dwell idly in cities, or indolently enjoy high offices. But the saints repose only in God; they find their rest in him alone. To be obliged to consort with a number of men, or to accept posts of honor is to them weariness, rather than an enjoyment.

Ad 3: St. Jerome’s advice to Paulinus, is a warning against leading a public life, for the sake of pleasure, instead of for utility. He shows this plainly by speaking of banquets and all such pleasures. He makes this evident by the words which are subjoined: you should flee from these as from the chains of pleasure.

Ad 4: The words of Boethius contain a great truth. But it does not follow, because they who glory in power seek the company of the powerful, that therefore everyone who frequents the society of the powerful must necessarily glory in power. For, as we have already shown, the saints seek the company of men in high station, from a very different motive.

Ad 5: Again, though it be an honorable function to preach to a great concourse of men, the Saints do so not from desire of celebrity, but for the glory of God, imitating him who said: I do not seek my own glory (John 8:50).