Albertano of Brescia: DE AMORE ET DILECTIONE DEI

Initium mei tractatus sit in nomine Domine, a quo cuncta bona procedunt,et a quo est omne datum optimum, et omne donum perfectum descendens a patreluminum. Quanto amore quantaque dilectione mea paterna caritas tuam diligatfilialem subiectionem, vix tibi possem narrare, vel lingua mea posset aliquatenusexplicari.

Let the beginning of my tract be in the name of the Lord, from whom all good things proceed, and from whom is every good and every perfect gift descending from the Father of lights. How greatly — with what love and what affection — my paternal charity loves your filial submission, I could hardly tell you, nor could my tongue in any wise somewhat explain it.

Volens igitur ego Albertanus te filium meum Vincentium bonis moribusconformare, ac de amore et dilectione Dei et proximi et aliarum rerum etde forma vitae instruere, in primis duo credo tibi fore precipue necessaria:doctrinam videlicet ac loquelam. Primo enim debes discere, postea veroloqui. Nam ut ait Ihesus filius Sirac, "Ante iuditium para iustitiam, etantequam loquaris disce." Et Salomon dixit, "Qui prius loquitur quam discat,ad contemptum et irrisionem properat." Doctrinam ergo primo audias, deindeanimo discas, postea vero mente retineas; animo enim vivimus, animo adiscimus,mente vero retinemus.

Wishing therefore that I, Albertanus, conform you, my son Vincentius, to good morals, and instruct you concerning the love and dilection of God and neighbor and of other things and concerning the form of life, first of all I believe two things will be especially necessary for you: namely doctrine and speech. For first you must learn, afterwards truly speak. As Jesus, son of Sirach, says, "Before judgment prepare righteousness, and before you speak, learn." And Solomon said, "He who speaks first before he learns hastens to contempt and derision." Therefore first hear doctrine, then learn it inwardly, afterwards indeed retain it in the mind; for we live by the spirit, we learn by the spirit, but we retain by the mind.

[Caput I.]

[CHAPTER 1.]

De doctrina.

On doctrine.

Doctrinam igitur audire debes, ut habeas scienciam. Nam ut ait Salomon,"Qui diligit doctrinam, diligit scientiam; qui autem odit increpationesinsipiens est." Et alibi, "Accipite disciplinam meam, et non pecuniam;doctrinam magis quam aurum eligite." Et alibi, "Qui altam facit domum suamquerit ruinam, et qui evitat discere incidet in mala." "Doctrina enim bonadabit gratiam." Et alibi, "Cor prudens possidebit scientiam, et auris sapientumquerit doctrinam." Et alibi, "Non cesses, fili, audire doctrinam, nec ignoressermones scientie." Et alibi, "Ingrediatur ad doctrinam cor tuum, et aurestue ad verba scientie." Et Ihesus filius Sirac dixit, "Fili, a iuventutetua excipe doctrinam, et usque ad canos invenies sapientiam." Et alibi,"Doctrinam oris audite, fili; et qui custodierit illam non peribit labiissuis, nec scandalizabitur in operibus nequissimis." Et alius sapiens dixit,

Therefore you ought to hear doctrine, so that you may have knowledge. For as Solomon says, "He who loves doctrine loves knowledge; but he who hates reproof is a fool." And elsewhere, "Receive my discipline, and not silver; choose instruction rather than gold." And elsewhere, "He who makes a lofty house seeks ruin for it, and he who refuses to learn will fall into misfortunes." "For good doctrine will give grace." And elsewhere, "A prudent heart will possess knowledge, and the ear of the wise will seek instruction." And elsewhere, "Do not cease, my son, to hear doctrine, nor neglect the sayings of knowledge." And elsewhere, "Let your heart enter into instruction, and let your ears attain the words of knowledge." And Jesus the son of Sirach said, "Son, from your youth accept instruction, and until white hair you will find wisdom." And elsewhere, "Hear the doctrine of the mouth, my son; and he who keeps it will not perish by his slips, nor will he be scandalized in wicked deeds." And another wise man said,

Investigare igitur doctrinam debes a peritioribus. Ait enim Cassiodorus,"Semper gratum est de doctrina loqui cum peritioribus. Propter verecundiamergo non debes cessare a quolibet discere." Ait enim Cato,

You must therefore investigate doctrine from the more experienced. For Cassiodorus says, "It is always pleasing to speak of doctrine with the more skilled. Therefore, out of modesty you should not cease to learn from anyone." For Cato says,

[Caput II.]

[CHAPTER 2.]

De locutione et cohibendo spiritu et lingua cohercenda.

On speech, and on restraining the spirit, and on the tongue which must be checked.

Post doctrinam dixi tibi loquela fore necessaria, que loquela sive loquelasive locutio a spiritu procedit. Et per spiritum ad os producitur, atquelingue artificio exercetur. Ad hoc ergo ut locutio tua bona et recta situtilisque permaneat, in primis debes cohibere spiritum tuum, ne prorumpatad os tuum, et linguam inducat ad locutionem inutilem.

After the teaching I told you that loquela (speech) would be necessary, which loquela, whether loquela or loquelas or locutio, proceeds from the spirit. And through the spirit it is brought forth to the mouth, and by the artifice of the tongue it is exercised. Therefore, so that your speech may be good and straight and remain useful, first you must restrain your spirit, lest it burst forth at your mouth and lead the tongue into an useless locution.

Nam ut ait Salomonin Proverbiis, "Sicut urbs patens et sine murorum ambitu, ita vir qui nonpotest cohibere spiritum suum."

For as Solomon says in Proverbs, "As a city open and without the circuit of walls, so is a man who cannot restrain his spirit."

Secundo debes custodire os tuum, et hostium circumstancie labiis tuisapponere, et ori tuo frenos rectos, et verbis tuis facere stateram. Namut Salomon sit in Proverbiis, "Qui custodit os suum custodit animam suam;qui autem inconsideratus est ad loquendum, sentiet mala." Et propheta rogavitDominum dicens: "Appone ori meo custodiam, et hostium circumstantie labiismeis." Et Ihesus filius Syrac dixit, "Si tibi est intellectus, respondeproximo; sin autem, sit manus tua super os tuum, ne capiaris in verbo indisciplinato,et confundaris." Et alibi,

Secondly you must guard your mouth, and place around your lips a circumvallation against enemies, and put straight bridles to your mouth, and make a balance with your words. For as Solomon says in Proverbs, "He who keeps his mouth keeps his soul; but he who is rash in speech will experience evil." And the prophet prayed to the Lord saying: "Set a guard over my mouth, and a surrounding fence about my lips." And Ihesus, son of Syrac, said, "If you have understanding, answer your neighbor; but if not, let your hand be upon your mouth, lest you be taken in an undisciplined word and be put to shame." And elsewhere,

Linguam enim mendacem et seminantem inter fratres discordiam odit Dominus,et detestatur anima eius. Unde Salomon ait, "Sex sunt que odit Dominus,et septimum detestatur anima eius: oculos sublimes, linguam mendacem, cormachinans cogitationes pravas, proferentem mendatium, testem fallacem,pedes veloces ad currendum in malum, et manus veloces ad effundendum sanguinem,et seminantem inter fratres discordias." Et alibi in Ecclesiastico legitur,"Pocior diligendus est fur quam assiduus in mendacio." Et alius dixit,"Acquiesce veritati sive a te prolate sive tibi oblate." Nam ut ait Cassiodorus,"Pessima consuetudo est despicere veritatem." Et veritatem intelligo puram,in qua nichil inmisceatur falsitatis. Nam ut idem ait, "Bonum est verum,si non aliquid illi immisceatur adversi."

For the Lord hates a lying tongue and one sowing discord among brothers, and detests his soul. Wherefore Solomon says, "Six things the Lord hates, and the seventh his soul detests: lofty eyes, a lying tongue, a heart devising perverse thoughts, one who utters falsehood, a deceitful witness, feet swift to run to evil, and hands quick to shed blood, and one sowing discord among brothers." And elsewhere in Ecclesiasticus it is read, "A thief is rather to be loved than one constant in lying." And another said, "Yield to the truth whether it be brought forth by you or offered to you." For as Cassiodorus says, "The worst custom is to despise the truth." And by truth I mean pure truth, in which nothing of falsity is mingled. For as the same [author] says, "The truth is good, if nothing adverse be mixed into it."

Super omnia post Deum veritas est collenda, que sola Deo homines proximosfacit cum et ipse Deus veritas sit. Et alibi Ihesus Syrac dixit, "Anteomnia opera tua verbum verax precedat te, et ante omnem actum consiliumstabile." Et alibi Salomon rogavit Dominum, dicens: "Duo rogavi te, Domine,ne deneges mihi antequam moriar: vanitatem et verba mendacij longe faca me."

Above all, after God, truth must be cherished, for it alone draws men near to God, since God himself is Truth. And elsewhere Jesus of Sirach said, "Before all your works let a truthful word precede you, and before every action let stable counsel." And elsewhere Solomon prayed to the Lord, saying: "Two things I asked of you, O Lord; deny them not to me before I die: keep vanity and lying words far from me."

Ita ergo veritatem loqui debes, ut dictum tuum habeat pondus iuris iurandi,et nil intersit tuam sinplicem assertionem, et iusiurandum. Nam Senecadixit, "Dictum, cuius non habet iurisiurandi pondus, eius quoque iurisiurandipondus vile est." Et sic veritatem sequendo aliis semper bene poteris respondere.Nam ut ait quidam sapiens, "Levis responsio veri [ubi?] veritatis est administratio."Et alibi dictum est, "Non multum laborat qui falsitatem veritatis allegationeconcludit;" iuxta illud, "Qui verum dicit non laborat." Cohercenda eciamlingua est ut non loquatur dolum. Ut ait propheta, "Prohibe linguam tuama malo, et labia tua ne loquantur dolum." Et eciam beatus Petrus in epistolasua prima dixit,

Thus therefore you must speak the truth so that your saying may have the weight of an oath, and that nothing lie between your simple assertion and the sworn oath. For Seneca said, "A saying which does not have the weight of an oath, the weight of its oath is also base." And thus, by following truth, you will always be able to answer others well. For as a certain wise man said, "A light response of truth [where?] is the administration of truth." And elsewhere it is said, "He does not labor much who closes falsehood with an allegation of truth;" beside that, "He who speaks the truth does not labor." The tongue must also be checked so that it speak no deceit. As the prophet said, "Keep your tongue from evil, and let not your lips speak deceit." And also blessed Peter in his first epistle said,

Cohercenda est eciam lingua ut non proferat inania verba. Ut ait SenecaDe Formula Honeste Vite, "Sermo quoque tuus non sit inanis, sedaut consoletur, aut doceat, aut precipiat, aut moneat."

The tongue must also be restrained so that it does not utter vain words. As Seneca says in De Formula Honeste Vite, "Let your speech likewise not be empty, but either console, or instruct, or enjoin, or admonish."

Refrenanda est eciam lingua ut non habeat dentes, vel mordaces amonitionesvel reprehensiones, sed benignas. Nam idem Seneca, "Sales tui sine dentesint, ioci sine vilitate, risus sine cachino, vox sine clamore, incessussine tumultu, quies sine desidia, et cum ab aliis luditur, tu aliquid factiexcogitabis honesti."

The tongue too must be restrained so that it have no teeth, nor mordant admonitions or reproofs, but benign ones. For the same Seneca said, “Let your witticisms be without teeth, your jests without vileness, your laughter without loud guffaw, your voice without clamour, your bearing without tumult, your rest without sloth, and when others are at play, you will contrive some honest deed.”

Refrenanda est eciam lingua ut non proferat turpia verba, vel verbaimproperii, vel inhonesta. Nam ut ait Apostolus, "Turpia colloquia bonosmores corrumpunt." Et Seneca dixit, "A verbis quoque turpibus abstineto,quia licentia eorum imprudentiam nutrit." Et Ihesus filius Syrac dixit,"Homo assuetus in verbis improperii in omnibus diebus suis non erudietur."Et Socrates dixit, "Que facere turpe est, ea nec dicere honestum puto."Et alius dixit, "Non solum oculos castos convenit habere, sed linguam."

The tongue must also be restrained so that it does not utter shameful words, or words of reproach, or dishonorable ones. For as the Apostle says, "Shameful conversations corrupt good morals." And Seneca said, "Abstain also from shameful words, for the license of them nourishes imprudence." And Jesus, son of Sirach, said, "A man accustomed to words of reproach in all his days will not be instructed." And Socrates said, "What it is shameful to do, I do not think honest to say." And another said, "It is fitting not only to have chaste eyes, but also a chaste tongue."

Refrenare et compescere debes insuper linguam tuam ut sit tarda ad loquendum,et ad iudicandum, et ad respondendum et non velox. Unde dixit sanctus Iacobus,"Esto velox ad audiendum: et tardus ad iram." Et Salomon ait, ÎQui priusrespondet quam audiat, stultum se esse demonstrat et confusione dignum."Et alibi, "Vidisti hominem velocem ad loquendum? Stultitia magis sperandaest quam illius correptio." Et quidam philosophus dixit, in hoc tamen incumbeut libentius audias quam loquaris: "Auribus frequentium utere quam lingua."Et alius dixit, "Ne properes respondere, donec fuerit finis interrogationis."Unde quidam philosophus dixit, "Serva silentium, donec loqui fuerit tibinecessarium." Nam ut ait Seneca, "Magna res est vocis et silentii temperamentum."Et Cassiodorus dixit, "Hec est regalis proculdubio virtus, tardius in verbaprorumpere, et celerius necessaria sentire." Et Salomon dixit, "Tempustacendi, et tempus loquendi." Et Paulus dixit in epistola ad Collocenses,"Sermo vester semper in gratia sale sit conditus, ut sciatis quomodo oporteatvos unicuique respondere." Et alibi dicitur, "Optimum iudicem existimoqui cito intelligit et tarde iudicat." "Deliberare enim utilia, mora esttutissima." "In iudicando enim criminosa est celeritas." Unde consuevitdici, "Ad penitendum properat qui cito iudicat." Et eciam dicitur, "Moraomnis odiosa est, sed sapientem facit."

You must also restrain and curb your tongue so that it be slow to speak, and to judge, and to answer, and not swift. Wherefore Saint James said, "Be swift to hear, and slow to anger." And Solomon said, "He who answers before he hears shows himself foolish and worthy of shame." And elsewhere, "Have you seen a man swift to speak? More hope is to be placed in his folly than in his correction." And a certain philosopher said, yet give yourself rather to hear than to speak: "Use the ears of the frequent rather than the tongue." And another said, "Do not haste to answer, until the question be finished." Whence a certain philosopher said, "Keep silence until it be necessary for you to speak." For as Seneca says, "Great is the tempering of voice and of silence." And Cassiodorus said, "This is surely a royal virtue, to burst forth into words more slowly, and to perceive necessities more quickly." And Solomon said, "A time to be silent, and a time to speak." And Paul said in the epistle to the Colossians, "Let your speech always be seasoned with grace and salt, that you may know how it behooves you to answer each one." And elsewhere it is said, "I deem the best judge he who understands quickly and judges slowly." "For deliberation about useful things is the safest delay." "For in judging, swiftness is culpable." Whence it became customary to say, "He hastens to penance who judges quickly." And also it is said, "Delay is hateful in every thing, but it makes one wise."

Cohercenda est eciam lingua ut non certet de ea re que non molestat.Unde Ihesus filius Sirac dixit, "De ea re que te non molestat ne certaveris."Similiter, de dicto quod te non molestat, certare non debes, vel aliumderidere. Ait enim Cato,

The tongue must likewise be coerced so that it not contend about that thing which does not trouble you. Wherefore Ihesus, son of Sirach, said, "Do not contend about that thing which does not trouble you." Likewise, about a saying that does not trouble you, you ought not to contend, nor to mock another. For Cato says,

Refrenanda eciam est lingua ut taceat ne multa verba effundat. Nam utait Ieronimus, "Tacere qui nescit loqui;" nescit ergo stultus loqui, tacerenon potest. Unde quidam sapiens interrogatus, cur tantum taceret, an quiastultus esset, respondit: "Stultus tacere non potest." Salomon tamen dixit,"Stultus quoque, si tacuerit, sapiens reputatur." Et Cassiodorus dixit,"Tacens plerumque despicabilis videtur, et si cum lingua nobilitat: semperremanet in honore."

The tongue too must be bridled so that it be silent and not pour forth many words. For as Jerome said, "He who does not know how to be silent does not know how to speak;" therefore a fool does not know how to speak, he cannot be silent. Hence a certain wise man, asked why he was so silent, whether he were a fool, answered: "A fool cannot be silent." Solomon, however, said, "Even a fool, if he is silent, is esteemed wise." And Cassiodorus said, "A silent man is for the most part deemed despicable, but if he ennobles with his tongue he always remains in honour."

Omnia siquidem bona accumulat lingua disserta. "Sapienti enim magisexpedit tacere pro se, quam loqui contra se, quia neminem tacendo, multosloquendo circumventes vidimus." Unde Cato ait,

If indeed an eloquent tongue accumulates all good things. "For it is more expedient for the wise man to be silent on his own behalf than to speak against himself, because we have seen that, by not silencing anyone and by speaking much, they have surrounded many." Hence Cato said,

Nimis enim loqui ad stultitiam, tacere vero ad prudenciam spectat. Tacendoenim quandoque gloriam consequinur, iniuriam fugimus, multaque mala fugamus.Quare in libro De Summo Bono scriptum est, "Gloriosius est tacendoiniuriam fugore, quam respondendo superare."

For speaking too much belongs to folly, but being silent to prudence. For by silence one sometimes attains glory, we avoid injury, and we flee many evils. Wherefore in the book On the Highest Good it is written, "More glorious is to flee injury by silence than to overcome it by answering."

Locutio enim et responsio semper bona et certa esse debet. Quare quidamphilosophus inquirenti cuidam sapienti quomodo posset optime dicire, respondit:"Si non dixeris nisi quod bene scieris; multa certe verba effundere stultitiaest." Unde dicitur, "In multiloquio non deest peccatum." Et Salomon inEcclesiastico dixit, "Multas curas secuntur sompnia, et in multis sermonibusinvenitur stultitia." Et alibi, "In omni opere erit habundancia; ubi autemsunt verba plurima, ibi frequenter egestas." "Nichil ergo eque proderitquam quiescere, et nimium cum aliis loqui, secum multa," ut Seneca in epistolisdixit. Moderate tamen loqui et tacere debemus.

Speech and reply must always be good and certain. Therefore a certain philosophus, when one asked a wise man how he might say things most excellently, answered: "If you do not speak except what you know well; certainly it is folly to pour out many words." Hence it is said, "In much-speaking a fault is not absent." And Solomon in Ecclesiastes said, "Many anxieties follow sleep, and in many words is found folly." And elsewhere, "In every work there will be abundance; but where the words are very many, there frequently is poverty." "Therefore nothing will be as profitable as to keep quiet, and to speak excessively with others, to oneself many," as Seneca said in his letters. Yet we must speak and be silent with moderation.

Unde Panfilus dixit, "Necnimium taceas, nec superflua verba dicas." "Audias ergo plurima; paucavero respondeas," ut quidam sapiens ait. Conpescenda est insuper linguaut non sit clamosa, nec vocem emittat audacem. Ait enim Seneca in epistolis,"Quemadmodum sapienti viro incessus modestior convenit, ita oratio pressa,non audax." Et alibi idem ait, "Imperitorum consuetudo est vociferare delonge."

Wherefore Panfilus said, "Neither be excessively silent, nor speak superfluous words." "Hear therefore very much; answer with few words," as a certain wise man says. Moreover the tongue must be bridledup so that it be not noisy, nor utter a bold voice. For Seneca says in his letters, "Just as a more modest gait befits a wise man, so a restrained speech, not a daring one." And elsewhere he says the same, "It is the custom of the inexperienced to shout far and wide."

Coartari eciam debet lingua ut non sophistice loquatur. Nam ut ait Ihesusfilius Syrac, "Qui sophystice loquitur odibilis est; omni re defraudabitur.Non enim data est illi a Domino gracia."

The tongue ought also to be restrained so that it may not speak sophistically. For as Jesus son of Sirach says, "He who speaks sophistically is hateful; he will be defrauded of all things. For grace has not been given to him by the Lord."

Item ut non loquatur obscura vel ambigua, sed clara et aperta. Nam utait sapiens, "Sanctius est mutum esse, quam quod nemo intelligat dicere."Et lex dicit, "Nichil interest, neget quis an taceat interrogatus an obiscurerespondeat, ut incertum dimittat interrogantem." "Hec ergo sit propositinostri summa: quod sentimus loquamur, quod loquimur senciamus: concordetsermo cum vita," ut Seneca in epistolis ait.

Also, that he not speak obscurely or ambiguously, but clearly and openly. For as the wise man says, "It is more holy to be mute than to say what no one can understand." And the law says, "It makes no difference whether one, when questioned, denies or is silent or answers obscurely, so as to leave the questioner uncertain." "Let this therefore be the sum of our purpose: that we speak what we feel, that we know what we speak: let speech agree with life," as Seneca says in his letters.

Cohercenda est insuper lingua ne murmuret. Ait enim Paulus in epistolaprima ad Corrinthios, "Neque murmuraveritis, sicut quidam eorum murmuraverunt,et perierunt ab exterminatore." Et Salomon dixit, "Custodite vos a murmurationeque nichil prodest, quoniam responsum obscurum in vacuum non ibit."

Moreover the tongue must be restrained so that it do not murmur. For Paul says in the first epistle to the Corinthians, "Neither should you murmur, as some of them murmured, and perished by the destroyer." And Solomon said, "Guard yourselves from murmuring, for it profits nothing, since a dark answer will not go into the void."

Istud denique tua cognoscat discretio, quod sicut linguam tuam debesrefrenare et spiritum cohibere circa tuos sermones, ita non debes accommodarecor tuum vel aures tuas cunctis sermonibus aliorum. Dixit enim Salomon,"Cunctis sermonibus qui dicuntur ne accommodes cor tuum, ne forte audiasservum tuum maledicentem tibi: scit enim tua conscientia quia et tu crebromaledixisti aliis." Et Seneca in epistolis dixit, "Claudende sunt auresmalis vocibus." Et Cato dixit,

Let your discretion at last recognize this: just as you ought to restrain your tongue and curb the spirit about your own sayings, so you ought not to accommodate your heart or your ears to all the speeches of others. For Solomon said, "Do not give your heart to every word that is spoken, lest perhaps your servant hear someone speaking ill of you: for your conscience knows that you yourself have often spoken ill of others." And Seneca in his letters said, "Ears must be closed to evil voices." And Cato said,

[Caput III.]

[CHAPTER 3.]

De doctrina amoris et dilectione Dei.

On the doctrine of love and the love of God.

Doctrina igitur tua ab amore et dilectione Dei initium capiat. Quiaut ait Cassiodorus, "Ad omnia redditur habilis, quem inbuit doctrina celestis."Et iterum, "Semper bene geritur, si celestis metus humanis moribus apponatur."Tua itaque intelligibilis discretio cognoscat quia amor alius est divinus,alius humanus, alius vero ad res alias humanas et temporales se inclinat.Unde in primis videndum est quid sit amor, qualiter intret mentes hominum,et inde dicatur amicus, et quis sit verus amicus, et quomodo acquiraturamor et dilectio Dei, et quomodo retineatur.

Therefore let your doctrine take its beginning from the love and dilection of God. For, as Cassiodorus says, "He is made fit for all things whom heavenly doctrine imbues." And again, "One always fares well if the heavenly fear is set beside human conduct." Let your intelligible discretion therefore recognise that love is of various kinds: one divine, another human, and another indeed inclined to other human and temporal things. Whence first it must be seen what love is, how it enters into the minds of men, and thence how one is called a friend, and who is a true friend, and how the love and dilection of God is acquired, and how it is retained.

Amor Dei "est caritas de corde puro, conscientia bona, et fide non ficta."Que eciam dicitur "finis precepti," de qua mentionem facit beatus Paulusin epistola prima ad Thimotheum in principio. Vel dicas Dei amor est vehemenscordis et anime ac mentis applicatio ad Deum diligendum. Unde Dominus dixitin evangelio, "Diliges Dominum Deum tuum ex toto corde tuo, et ex totamente tua, et ex tota anima tua, et proximum tuum sicut teipsum." Oriturautem amor Dei a gracia Dei patris.

The love of God "is charity from a pure heart, a good conscience, and faith not feigned." Which also is called "the end of the precept," of which blessed Paul makes mention in the First Epistle to Timothy at the beginning. Or you may say that the love of God is a vehement application of the heart and soul and mind to loving God. Hence the Lord said in the Gospel, "You shall love the Lord your God with all your heart, and with all your mind, and with all your soul, and your neighbor as yourself." But the love of God arises from the grace of God the Father.

Unde dixit Dominus Ihesus Christus,"Nemo potest venire ad me, nisi Pater meus traxerit eum." Subaudi: pergratiam ad nostri amorem.

Whence the Lord Jesus Christ said, "No one can come to me, unless my Father has drawn him." Understand: by the grace toward our love.

Intrat vero mentes hominum amor Dei per aurec Dei inspiratione. Namsicut beata Dei genitrix virgo semper Maria angelo annunciante per auresconcepit filium Dei Dominum nostrum Ihesum Christum, ita amor Dei et illiusdilectio intrat per aures corda et mentes hominum Dei inspiratione, cumde Deo nobis aliquid annunciatur. Dicitur autem amicus omni custos unus.Est ergo verus amicus per excellentiam, hoc est Deus.

But the love of God enters into the minds of men through the ears by God's inspiration. For just as the blessed Virgin Mother of God, Mary, upon the angel announcing, conceived the Son of God, our Lord Jesus Christ, through her ears, so the love of God and his affection enter by the ears into the hearts and minds of men by God's inspiration, whenever something is announced to us from God. It is said moreover that a friend is the one guardian of all. Therefore the true friend par excellence is God.

Ille enim solus potestanimum tuum custodire et animam tuam salvare. Ille namque talis est amicus,et taliter nos omnes diligit quod omnes vult salvari et neminem perire,et gaudet adeo super peccatoribus penitentiam agentibus: ut "maius gaudiumsit ei super uno pecatore penitentiam agente, quam super nonaginta novemiustis," ut in evangelio dicitur.

For he alone can guard your power and save your soul. For he is such a friend, and so loves us all that he wills that all be saved and that no one perish, and he rejoices so greatly over sinners doing penance: that "there is more joy for him over one penitent sinner than over ninety-nine righteous," as is said in the Gospel.

Et talis est amicus quod eciam servos vocavit amicos, dicendo apostolis,"Vos amici mei estis." Et eciam cum veniret Iudas ad tradendum eum, vocaviteum amicum, dicendo ei, "Amice, ad quid venisti?"

And such a friend is he that he even called servants friends, saying to the apostles, "You are my friends." And even when Judas came to betray him, he called him friend, saying to him, "Friend, why have you come?"

Et non tantum nos diligit, sed eciam omnia nobis bona tribuit, et pronobis creavit omnia, et omnia inspirat. Ut ait Apostolus, "Deus, qui fecitmundum, et omnia que in eo sunt, hic Dominus est celi et terre, et nulloindigens creavit omnia, et omnia inspirat: fecitque de uno omnem hominemhabitare super universam faciem terre."

And not only does he love us, but also bestows upon us all good things, and for us created all things, and inspires all things. As the Apostle says, "God, who made the world, and all things that are in it, this is the Lord of heaven and earth, and needing no one he created all things, and gives life to all: and he made of one every man to dwell upon the whole face of the earth."

Illius ergo amorem toto affectu conplectere ut eius amicitiis effitiaris.Nam si eum dilexeris ipse te diliget, ut ipsemet dixit: "Ego diligentesme diligo." Et Apostolus in epistola ad Romanos dixit, "Scimus autem quoniamdiligentibus Deum omnia cooperantur in bonum." Et eciam in Ysaia scriptumest, "Quid oculus non vidit, nec auris audivit, nec in cor hominis ascendit,que preparavit Deus diligentibus his qui diligunt eum."

Therefore embrace his love with your whole affect so that you may be fashioned by his friendships. For if you love him, he himself will love you, as he himself said: "I love those who love me." And the Apostle in the epistle to the Romans said, "We know that for those who love God all things cooperate for good." And also in Isaiah it is written, "What eye has not seen, nor ear heard, nor has ascended into the heart of man, what God has prepared for those who love him."

[Caput IV.]

[CHAPTER 4.]

Quomodo acquiritur amor Dei et dilectio Dei per fidem.

How the love of God and the dilection of God is acquired through faith.

Amor autem et dilectio Dei acquiritur per fidem, spem, et karitatem.Per fidem vero que secundum Apostolum dicitur, "Sperandarum rerum substantia,argumentum non apparentum," acquiritur amor et dilectio Dei. Unde Apostolusdixit,

But the love and dilection of God are acquired through faith, hope, and charity. Yet by faith, which according to the Apostle is called "the substance of things hoped for, the argument of things not seen," the love and dilection of God are acquired. Whence the Apostle said,

In fide enim ministrare debes virtutem, ut beatus Petrus in epistolasua secunda ait, dicens:

For in faith you ought to minister virtue, as Blessed Peter says in his second epistle, saying:

Et intelligo fidem catholicam, hoc est universalem, quam Romana ecclesiadocet, colit et veneratur, secundum quod in "Quicumque vult," et in "Credoin Deum" continetur. Et intelligas fidem vivam et non mortuam; hoc estbonis operibus vestitam. Nam ut ait Apostolus, "Fides sine operibus mortuaest." Et licet in operibus quandoque successit desit, quia opera non sortiuntureffectum, fides tamen propter hoc non est derelinquenda.

And I understand the Catholic faith, that is universal, which the Roman Church teaches, cultivates, and venerates, according to what is contained in "Quicumque vult," and in "Credo in Deum." And understand a living faith and not a dead one; that is, clothed with good works. For as the Apostle says, "Faith without works is dead." And although in works sometimes it happens that they fail, because works do not always produce the effect, faith nevertheless on that account is not to be abandoned.

Nam dixit quidamsapiens, "Malo mihi successum deesse quam fidem." Nam ut quidam sapiensdixit, "Fidem qui perdit, quo se servet non est relictum." Et intelligasfidem firmam et indubitatam. Nam de facto Dei nullo modo debes dubitare.Beatus Petrus apostolus, cum Dominus Ihesus Christus ambularet super aquasmaris, dixit ei: "Si tu es Dominus, iube venire ad te." Et cum iuxta preceptumDei ambularet super aquas maris, dubitavit. Unde statim cepit submergipropter dubitationem.

For a certain wise man said, "It is better for me that success be wanting than faith." For, as a certain wise man said, "He who loses faith has not been left with anything by which he might save himself." And understand faith as firm and undoubting. For concerning the deed of God you must in no way doubt. Blessed Peter the apostle, when the Lord Jesus Christ was walking on the waters of the sea, said to him: "If you are the Lord, command me to come to you." And when, in obedience to the command of God, he walked on the waters of the sea, he doubted. Whence immediately he began to be submerged on account of his doubt.

Quare Dominus apprehendens eum per manum sublevaviteum, dicens: "Modice fidei, quare dubitasti?"

Wherefore the Lord, seizing him by the hand, lifted him up, saying: "O man of little faith, why did you doubt?"

Et alibi beatus Iacobus in epistola sua prima dixit,

And elsewhere Blessed James, in his first epistle, said,

[Caput V.]

[Chapter 5.]

Per spem.

Through hope.

Per spem autem acquiritur amor et dilectio Dei. Spes est expectatiocerta future beatitudinis. De qua spe namque dicitur, "Spera in Deo, etfac bonitatem." "Inquire pacem, et persequere eam." Et alibi, "Iacta cogitatumtuum in Domino, et ipse te enutriet." Et alibi, "Revela Domino viam tuam,et spera in eo, et ipse faciet."

Through hope, moreover, love and the dilection of God are acquired. Hope is the certain expectation of future beatitude. Concerning which hope it is said, "Hope in God, and do good." "Seek peace, and pursue it." And elsewhere, "Cast your care upon the Lord, and he himself will nourish you." And elsewhere, "Commit your way to the Lord, and hope in him, and he himself will do [it]."

Salvat enim Dominus omnes sperantes in se, ut ait propheta: "Mirificamisericordias tuas, qui salvos facis sperantes in te." Nam sperantes firmiterin Domino ab eo proteguntur et liberantur ab eo, nec confunduntur, necinfirmantur, et ab eo redimuntur et pascuntur eciam in divitiis eius. Utait propheta, "Et sperent in te qui noverunt nomen tuum, quoniam non dereliquistiquerentes te, Domine." Et alibi, "Deus meus, inpolluta via eius, eloquiaDomini igne examinata, protector est omnium sperantium in se." Et alibi,"In te speraverunt patres nostri; speraverunt, et liberasti eos. Ad teclamaverunt, et salvi sunt; in te speraverunt, et non sunt confusi." Etalibi, "Iudica me, quoniam ego in innocencia mea ingressus sum, in Dominosperans non infirmabor." Et alibi, "In te, Domine, speravi; non confundarin aeternum; in iustitia tua libera me." Et alibi, "Redimet Dominus animasservorum suorum, et non dereliquid omnes qui sperant in eo." Et alibi,"Spera in Domino, et fac bonitatem: et inhabita terram, et pasceris indivitiis eiius." Et alibi, "Adiuvabit eos Dominus, et liberabit eos; eteruet eos a peccatoribus, et salvabit eos, quia speraverunt in eo." Etalibi dixit Apostolus in epistola ad Romanos, "Spe enim salvi facti sumus.Spes autem que videtur, non est spes." Et nota quod "spes est ultimum malorumsolatium," ut dixit Seneca De Legalibus Institutis.

For the Lord saves all who hope in him, as the prophet says: "You have wondrously shown your mercies, O you who save those who hope in you." For those who firmly hope in the Lord are protected and delivered by him, nor are they confounded, nor weakened, and by him they are redeemed and fed even in his riches. As the prophet says, "Let those who know your name hope in you, for you have not forsaken those who seek you, O Lord." And elsewhere, "My God, his way is undefiled, the words of the Lord tested by fire; he is the protector of all who hope in him." And elsewhere, "In you our fathers hoped; they hoped, and you delivered them. They cried to you, and they were saved; in you they hoped, and they were not confounded." And elsewhere, "Judge me, for I have entered in my innocence; hoping in the Lord I will not be weak." And elsewhere, "In you, O Lord, I have hoped; let me never be confounded; deliver me in your righteousness." And elsewhere, "The Lord will redeem the souls of his servants, and he will not forsake all who hope in him." And elsewhere, "Hope in the Lord, and do good: and dwell in the land, and you shall be fed in his riches." And elsewhere, "The Lord will help them, and deliver them; he will rescue them from sinners, and save them, because they hoped in him." And elsewhere the Apostle said in the Epistle to the Romans, "By hope we were saved. Now hope that is seen is not hope." And note that "hope is the last solace of evils," as Seneca said in De Legibus Institutis.

[Caput VI.]

[CHAPTER 6.]

Per karitatem.

By charity.

Per caritatem autem acquiritur amor et dilectio Dei, quia per illamomnes virtutes et omnia bona condiuntur. Nam ut ait beatus Petrus in epistolasua prima, "Caritas operit multitudinem peccatorum." Adeo ut dicatur, "Habeascaritatem et fac quicquid vis." Nam "Deus caritas est: et qui manet incaritate, in Deo manet, et Deus in eo," ut beatus Iohannes in epistolasua dixit.

By charity, however, is acquired the love and dilection of God, for through it all virtues and all good things are founded. For as blessed Peter says in his first epistle, "Charity covers a multitude of sins." So much so that it is said, "Have charity and do whatever you will." For "God is charity: and he who remains in charity remains in God, and God in him," as blessed John said in his epistle.

Est autem karitas, secundum Augustinum, animi motus ad serviendum Deopropter se, et sibi et proximo propter Deum. Et caritatem habeas secundumquod in epistola sancti Pauli diffinitur, et amicus Dei reputaberis. Intelligoeciam caritatem, id est, helimosinam.

Charity, according to Augustine, is a movement of the soul to serve God for His own sake, and to serve oneself and one’s neighbor for God’s sake. And have charity as it is defined in the epistle of Saint Paul, and you will be reckoned a friend of God. I understand this charity, that is, almsgiving.

Unde dicitur, "Date helimosinam:et omnia munda erunt vobis." Et alibi dicitur per sapientem, "Qui obturataurem suam ad clamorem pauperis, ipse clamabit, et non exaudietur." Etalibi, "Qui dat pauperi non indigebit: qui autem despicit deprecantem sustinebitpenuriam." Et Seneca dixit, "Habet in adversis consilia, qui in prosperiscommodat." Et alibi filius Sirac dixit, "Elemosina viri quasi saculum cumipso." Et alibi Ysaias dixit,

Whence it is said, "Give alms: and all things will be made clean for you." And elsewhere it is said by the wise, "He who shuts his ear to the cry of the poor, himself will cry out, and will not be heard." And elsewhere, "He who gives to the poor will not be in need; but he who despises the suppliant will endure want." And Seneca said, "He who lends in prosperity has counsel in adversity." And elsewhere the son of Sirach said, "A man's almsgiving is as a purse with himself." And elsewhere Isaiah said,

Multis enim rationibus debemus ylariter helimosinas facere, quia "Ilaremdatorem diligit Deus," ut dixit Apostolus in epistola sua ad Corinthios,et quia predicta bona inde consequimur, et quia cum damus helimosinas noneas ammittimus, sed nobis eas conservamus. Et per eas in domo Domini recipimur.Unde dicit Dominus, "Facite vobis amicos de mammona iniquitatis: qui recipiantvos in eterna tabernacula." Et quia dando helymosinam, non tantum pauperidamus, sed ipsi Deo, ut ipsemet testatur dicens, "Que uni ex minimis meisfecistis, mihi fecistis." Et eciam quidam sapiens dixit,

For many reasons we ought to give alms liberally, because "God loves a cheerful giver," as the Apostle said in his epistle to the Corinthians, and because from this we obtain the aforesaid goods, and because when we give alms we do not lose them, but rather preserve them for ourselves. And by them we are received into the house of the Lord. Hence the Lord says, "Make for yourselves friends out of the mammon of unrighteousness: they will receive you into eternal tabernacles." And because by giving alms we give not only to the poor but to God himself, as he himself testifies, saying, "Whatsoever you did to one of my least, you did to me." And likewise some wise man said,

Omnibus ergo pauperibus benefacere debes, non advertendo faciem tuamab ullo paupere, secundum Tobiam qui ait,

Therefore you must do good to all the poor, not turning your face away from any poor person, according to Tobias who says,

Potes eciam cognoscere quod divitie hominum non minuuntur, sed crescuntper elimosinas per multa exempla humana. Nam multas bonas domos vidi quarumdivitie habundaverunt et creverunt quando helimosine in eis habundabantet habundanter fiebant. Elimosinis autem per avaritiam annichilata suntpenitus et destructa.

You can also learn that the riches of men are not diminished but increase through alms, as shown by many human examples. For I have seen many good houses whose wealth abounded and grew when alms abounded and were given plentifully in them. But alms, when annihilated by avarice, were utterly lost and destroyed.

Sicut enim homo per elimosinas efficitur beatus etin eterna tabernacula recipitir, ita per subtractionem helimosinarum peravariciam efficiter homicida et recta via vadit ad tartara. Unde dicitur,"Si videris fratrem tuum fame morientem nec paveris, occidisti." Et Cassiodorusdixit, "Merito quando quis potest esurientibus subvenire si non pascitextingunt." Elimosina certe exstingit peccatum. Unde Ihesus filius Syracdixit,

For just as a man by alms is made blessed and is received into the eternal tabernacles, so by the withholding of alms through avarice he becomes homicidal and proceeds by the straight way to Tartarus. Hence it is said, "If you see your brother dying of hunger and do not spare him, you have killed him." And Cassiodorus said, "Rightly, when one is able to succor the hungry and does not feed them, they perish." Alms certainly extinguish sin. Hence Jesus, son of Syrach, said,

Ut ergo mortem evites et recipiaris in paradisum, secundum quod Apostolusdixit in epistola ad Galathas, "Opereris bonum ad omnes, et maxime ad domesticosfidei." "Ad omnes" dico quibus commode benefacere potes. Nemo enim de substantiahuius mundi benefacere potest omnibus nisi solus Deus. Omnibus ergo benefacet maxime egenis.

Therefore, that you may avoid death and be received into Paradise, as the Apostle said in the epistle to the Galatians, "Do good to all, and especially to the household of the faith." By "to all" I mean those to whom you can conveniently do good. For no one can benefit all out of the substance of this world except God alone. Therefore one benefits all most of all the needy.

Ait enim Cassiodorus, "Egentibus iussum est non divitibussubveniri; fundit potius qui mittit in plenum." "Honora ergo Dominum desubstantia tua omnium frugum tuarum et inplebuntur horrea tua saturitate,et vino torcularia redundabunt," ut Salomon dixit. Honorare ergo debesDominum de tua substantia, et cum usuris melioratam accipies. Nam ut aitidem, "Feneratur Domino qui miseretur pauperis, et vicissitudinem suamreddet ei." Ait enim Ysaias,

Cassiodorus says, "The needy are commanded not to be aided by the rich; rather he pours forth who gives into abundance." "Honor therefore the Lord with your substance, with the firstfruits of all your crops, and your barns will be filled with plenty, and your vats will overflow with wine," as Solomon said. Therefore you ought to honor the Lord from your substance, and you will receive it improved with interest. For, as the same says, "He who shows mercy to the poor lends to the Lord, and he will repay his due." For Isaiah says,

Facias ergo helimosinas ylariter et non triste. Nam ut Marcialis Cocusdixit,

Therefore do alms cheerfully and not sadly. For as Marcialis Cocus said,

[Caput VII.]

[Chapter 7.]

Qualiter retineatur amor Dei.

How the love of God is retained.

Retinetur amor et illius dilectio perseverantia. Unde dicitur, non quiinceperit, sed qui perseveravit aptus regno Dei. "Qui autem perseveraveritusque in finem, hic salvus erit." Et alibi eciam dicitur, "Nemo mittensmanum ad aratrum, respiciens retro, aptus est regno celorum." Et sanctusIohannes in epistola sua dixit, "Omnis qui precedit, et non permanet indoctrinra Christi, Deum non habet: qui permanet in doctrina eius, hic Filiumet Patrem habet."

Also retained is love and that love’s persevering devotion. Whence it is said, not he who has begun, but he who has persevered is fit for the kingdom of God. "But he who has persevered even to the end, this one shall be saved." And elsewhere also it is said, "No one putting his hand to the plough and looking back is fit for the kingdom of heaven." And Saint John in his epistle said, "Every one who goes before, and does not remain in the doctrine of Christ, does not have God: he who remains in his doctrine, this one has the Son and the Father."

De amore Dei et dilectione illius, per magnitudinem negotii et mei paucitatemingenii ad plenum te non possum docere. Sed hoc me breviter et succinctequasi sumatim tibi scripsisse sufficiat; tu autem ex tuo ingenio ad nontibi prestito semper augeas et suparaddas ut per Dei gratiam ad illiusamorem et dilectionem valeas pervenire.

Of the love of God and of his dilection: because of the magnitude of the matter and the paucity of my genius I cannot teach you this to the full. But let it suffice that I have written this to you briefly and succinctly, as it were in summary; you however, from your own genius and not from what has been lent you, always increase and superadd, so that by the grace of God you may be able to attain to his love and dilection.