CHAPTER XIX

RELIGIOUS ARE BLAMED FOR FREQUENTING THE COURTS OF SOVEREIGNS

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.

             1. In the Gospel of St. Matthew (xi. 8) we read: "Behold they that are clothed in soft garments are in the houses of kings." Now, "soft garments" do not beseem religious, who profess to lead a life of penance. Therefore, religious ought not to frequent the houses of kings and princes. The Gloss says (on this text): "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."

             2. "He spoke with them concerning the Kingdom of God" (Luke ix.). On these words the Gloss says: "Christ imparted the nourishment of heavenly grace, not to them that dwelt in idleness in the synagogues, i.e., the abodes of earthly dignity, but to them that sought Him in desert places." If, then, the religious life is ordained as a means of acquiring grace, religious ought not to dwell among those who are in the high places of this world.

             3. St. Jerome writes in the following terms to Paulinus the priest: "Shun assemblies of men, exalted offices, honourable salutations, banquets, and all such pleasures, which, as chains, bind you to the earth." Now, it is at the courts of princes, that assemblies and banquets are chiefly held. Therefore, religious ought not to frequent courts.

             4. Boetius says in his book De Consolatione, that, "they who glory in power, seek, either to reign themselves, or to become attached to reigning sovereigns." 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.

             5. Honour leads to pride of life, which is one of the three things most to be reprobated. Religious who have renounced the world, ought to avoid all that pertains to honour. Now, as preaching at the courts of kings, or princes, or before a large concourse of people, is an honourable function, religious ought not to undertake it, nor ought they to frequent the company of royal personages.

             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 Pharao, who, "made him master of his house, and ruler of all his possessions" (Ps. civ. 21). Moses was reared by the daughter of another Pharao, and was instructed in Egyptian lore (Acts vii.). 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 Abdenago, over the works thereof. Commenting on the text: "Daniel himself was in the king's palace" (Dan. ii. 49), the Gloss says of him that, "he dwelt at the king's side, and was honoured by him, and was familiar with him." Nehemias was the cup-bearer of the Persian King (Nehem. i.). Mardochai became ruler in the court of Assuerus (Esther viii.).

             In the New Testament we, likewise, find examples of holy men who have dwelt with royal personages. Thus St. Paul writes: "All the saints salute you, especially those that are of Cæsar's household" (Phil. iv.). We read that St. Sebastian was one of the first favourites at the court of Diocletian. St. John and St. Paul, in like manner, were attached to the household of Constantine Augustus. 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." 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 fain 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, (Phil. i. 23): "I am straitened between two; having a desire to be dissolved and to be with Christ . . . but to abide still in the flesh is needful for you." St. Gregory says (Homil. XLII. part 1 super Ezech.): "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." 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 (8 Confess.): "They who are well known, are in a position to assist many in this work of their salvation; and they are followed by many." 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." 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 (in Pastorali), "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."

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

             1. The words quoted from St. Matthew (xi.), "They who are clothed in soft garments," apply, manifestly, to those who frequent the houses of kings for the sake of luxury. 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 honour, is to them, a weariness, rather than an enjoyment.

             2. 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: "Thou shouldst flee from these as from the chains of pleasure."

             3. The words of Boetius 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.

             4. Again, though it be an honourable 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 seek not my own glory but that of Him who sent me" (John vii. 18).