Albertano of Brescia: SERMONES

Rogate Deum, fratres, ut ministerio sue sanctitatis, tribuat mihi, servo suo inutili, dicere inter vos hodie aliquid utilitatis. Fratres meicarisimi, qui estis ab hominibus sapientes nominati, summa opere curare debetis ut, secundam legem nostram, vera nomina sintconsequencia rebus, hoc est vere sitis sapientes, veramque sapientia possiddeatis. "Quicumque ergo vestrum indiget sapientia, postulet illama Deo, qui dat omnibus affluenter, nec improperat: et dabitur ei," ut Beatus Iacobus in Epistula sua dixit.

Ask God, brothers, that by the ministry of his holiness he grant to me, his useless servant, to say among you today something of usefulness. My most dear brothers, who are by men called wise, you ought to take the greatest care that, according to our rule, true names be consequent to things, that is, that you truly be wise and possess true wisdom. "Therefore whoever of you lacks wisdom, let him ask it from God, who gives to all abundantly and does not reproach; and it will be given him," as Blessed James said in his Epistle.

Et certe, sicut per leges humanas"uniuscuiusque rei potentissima pars principium est," et "uniuscuiusque contractus initium spectandum est," ita per legem divinam, adpercipiendam sapientiam, ad initium vos ocurrere oportet, hoc est ad timorem Domini, qui est initium sapientie, ut Propheta dixit, qui ait:"Initium sapientie timor Domini." Audiamus itaque verbum Domini, per eundem Prophetam dicentis: "Venite, fili, audite me: timoremDomini docebo vos." Ad doctrinam vos invitat Dominus sui timoris, ut tribuat vobis dulcedine sui amoris.

And certainly, just as by human laws "the most powerful part of each thing is its beginning," and "the beginning of each contract is to be regarded," so by the divine law, for apprehending wisdom, you must hasten to the beginning, that is, to the fear of the Lord, which is the beginning of wisdom, as the Prophet said, who declared: "The beginning of wisdom is the fear of the Lord." Let us therefore hear the word of the Lord, speaking through the same Prophet: "Come, children, hear me: I will teach you the fear of the Lord." The Lord of that fear invites you to instruction, that he may grant you the sweetness of his love.

Hec est enim Domini iusta consuetudo ut, cui vult tribuere suam gratiam et suum amorem, prius incutiat suum timorem, quod potestisvidere per multa exempla. Nam, cum voluit tribuere Beate Virgini Marie suam gratiam et suum amorem, prius incussit ei per Angelumsuum timorem. Unde scriptum est in Evangelio quia, cum perturbata esset Virgo Maria in salutatione Angeli, rendit ei Angelus, dicens: "Netimeas, Maria, invenisti enim gratiam apud Deum." Similiter, cum voluit tribuere Beato Iohanni suum amorem et ostendere illi secreta sua,prius incussit ei tantum timorem ut caderet enim in terram quasi mortuus, ut in Apochalipsi legitur.

This indeed is the Lord’s just custom: that to whom He wills to grant His grace and His love, He first instills His fear, as you can see by many examples. For when He wished to bestow upon the Blessed Virgin Mary His grace and His love, He first impressed upon her His fear through His Angel. Hence it is written in the Gospel that, when the Virgin Mary was troubled at the salutation of the Angel, the Angel answered her, saying: "Do not be afraid, Mary; for you have found grace with God." Similarly, when He wished to grant to Blessed John His love and to reveal to him His secrets, He first impressed upon him so great a fear that he fell to the ground as though dead, as is read in the Apocalypse.

Similiter, cum Dominus BeatumPaulum vas electionis fecit, eique suam gratiam tribuit, tantum timorem ei incussit ut caderet in terram quasi mortuus pre timore et dixit:"Domine, quid vis me facere?" ut in Actibus Apostolorum legitur. Et sic possent poni infinita exempla.

Similarly, when the Lord made Blessed Paul a vessel of election, and bestowed upon him his grace, he struck into him so great a fear that he fell to the ground as though dead from fear, and said: "Lord, what do you want me to do?" as is read in the Acts of the Apostles. And thus infinite examples could be given.

Habeamus ergo timore Domini et multa bona habebimus. Nam dixit Tobias filio suo: "Multa bona habebis, si timueris Deum." Et certe perDei timorem, ut dixi, habebimus cuis amorem et etiam omnia et oa bene geremus. Nam dixit Cassiodorus: "Semper bene geritur, si celestismetus humanis moribus apponatur."

Let us therefore hold the fear of the Lord and we shall have many good things. For he said to his son Tobias: "You will have many good things if you fear God." And certainly by the fear of God, as I have said, we shall gain his love and also all things and shall manage everything well. For Cassiodorus said: "All is always well conducted if celestial fear is applied to human morals."

Tertio. Per Dei timorem habebimus claves ad omnem bonum et ad percipiendam gloriam in conductum. Ait enim Petrus Alfonsus, qui fuitoptimus phylosophus: "Timor Domini est clavis ad omnem bonum et ad percipiendam gloriam in conductum."

Third. Through the fear of God we shall have keys to every good and to the attainment of glory in conduct. For Peter Alfonsus, who was a most excellent philosopher, says: "The fear of the Lord is the key to every good and to the attainment of glory in conduct."

Quarto. Per Dei timorem habebimus lucrum sine labore. Dixit enim idem Petrus: "Fili, timor Domini sit negotiatio tua et veniet tibi lucrumsine labore."

Fourth. Through the fear of God we shall have profit without toil. For the same Peter said: "Son, let the fear of the Lord be your business, and a gain without toil will come to you."

Quinto. Per Dei timorem initialem, qui et caritativus dicitur, expellemus omnes timores, videlicet umanum mundanum servilem et omnianos timebunt. Nam dixit idem Petrus: "Qui timet Deum, omnia timent eum; qui vero non timet Deum, timet omnia." Timere itaquedebemus Deum cum virtute et sapientia, ut omnes terrores vidicamus.

Fifth. By the initial fear of God, which is also called the charitable fear, we will banish all fears, namely the human, the worldly, the servile, and the fear of all things. For the same Peter said: "He who fears God, all things fear him; but he who does not fear God, fears all things." Therefore we ought to fear God with virtue and wisdom, so that we may drive away all terrors.

Scriptum est enim in libro qui dicitur Ymago mundi: "Virtus,adiutorio sapientie, omnes terrores vincit."

For it is written in the book called Ymago mundi: "Virtue, by the aid of wisdom, conquers all terrors."

Sexto. Per Dei timorem expellemus omnem inopiam et non minuemur omni bono. Dixit enim Propheta: "Timete in eum omnes sancti eius;quoniam non est inopia timentibus eum.

Sixth. By the fear of God we will drive away every want and will not be reduced in any good. For the Prophet said: "Fear him, all his saints; for there is no want to those who fear him."

Divites eguerunt, et esurierunt: inquirentes autem Dominum non minuentur omni bono."

"The rich were impoverished and hungered: but those who seek the Lord will not be diminished of every good."

Septimo. Per timorem Dei expellemus omnem servitutem et aquiremus non solum libertatem, sed eciam summam ingenuitatem. Nam"Qui timet Dominum diligit illum; et qui diligit illum, obedit Deo," ut Petrus Alfonsus dixit.

Seventh. By the fear of God we shall drive out every bondage and shall acquire not only freedom but also the highest nobility. For "He who fears the Lord loves him; and he who loves him obeys God," as Petrus Alfonsus said.

Et qui timet et diligit illum et obedit Deo,Spiritus Dei est in illo. Et certe "Ubi Spiritus Dei est, ibi libertas est," ut dixit Beatus Paulus, in Epistula secunda ad Corinthios. Et BeataAgatha, interogata a Quintiano cuius conditionis esset, rendit: "Ingenua sum." Et cum ille reprehendisset eam, dicens: "si ingenuam es,quomodo ancillam Christi te esse comemoras?" et illa respondit: "Summa ingenuita hec est in qua servitus, Christi comemoratur," ut inpassione dicte Virginis legitur.

And he who fears and loves him and obeys God, the Spirit of God is in him. And certainly "Where the Spirit of God is, there is liberty," as Blessed Paul said in the Second Epistle to the Corinthians. And Blessed Agatha, asked by Quintianus of what condition she was, replied: "I am freeborn." And when he reproved her, saying, "If you are freeborn, how do you call yourself a handmaid of Christ?" she answered: "This is the supreme freeborn state in which the servitude of Christ is commemorated," as is read in the passion of the said Virgin.

Octavo. Per timorem Domini acquiremus illius misericordiam. Quare Beata Maria Virgo dixit: "Et misericordia eius a progenies in progeniestimentibus eum."

Octavo. Through the fear of the Lord we acquire his misericordia. Wherefore the Blessed Virgin Mary said: "And his misericordia from generation to generation upon those who fear him."

Nono. Per Dei timorem acquiremus illius adiutorium atque protectionem. Ait enim Propheta: "Qui timent Dominum, speraverunt inDomino: adiutor corum, et protector eorum est."

Ninth. By the fear of God we acquire his aid and protection. For the Prophet says: "They who fear the Lord have put their hope in the Lord: he is their helper, and their protector."

Decimo. Per Dei timorem acquiremus illius glorificationem. Dicit enim Propheta: "Multa flagella peccatoris." "Timentes autem Dominum,glorificat."

Tenth. Through the fear of God we acquire his glorification. For the Prophet says: "Many are the scourges of the sinner." "But those who fear the Lord, he glorifies."

Undecimo. Per Dei timorem acquiremus beatitudines et erimus beati. Dixit enim Propheta: "Beati omnes, qui timent Dominum, quiambulant in viis eius."

Eleventh. Through the fear of God we acquire the beatitudes and shall be blessed. For the Prophet said: "Blessed are all who fear the Lord, who walk in his ways."

Duodecimo. Per Dei timorem perveniemus ad perfectum bonum, hoc est ad veram sapientiam et sciam divinarum et humanarum rerum.Est enim "sapientia perfectum bonum mentis humane," et "divinarum et humanarum rerum scientia," ut Seneca in Epistulis dixit. Est enimsumum bonum in vita solamen studium sapientie, quam qui invenit felix est et qui possidet beatus.

TWELFTH. By the fear of God we shall reach the perfect good, that is, true wisdom and the knowledge of divine and human things. For "wisdom is the perfect good of the human mind," and "the knowledge of divine and human things," as Seneca said in his Epistles. For the highest good in life is the solace and pursuit of wisdom, which he who finds is fortunate and he who possesses is blessed.

Quam sapientiam Salomon inProverbiis super omnia commendavit, dicens: "Melior est sapientia cunctis preciosis opibus: et omne desiderabile ei non poterit comparari."Unde ait: "Dic sapiencie, soror mea es: et prudentiam amicam tuam voca." Et iterum: "Posside sapientiam, quia auro melior est: et acquireprudentiam, quia melior est argento." Quam sapientiam habere debemus ad sobrietatem et cum timore Domini. Nam dixit Beatus Paulus, inEpistula sua ad Romanos: "Noli altum sapere, sed time." Et iterum, in eadem: "Non plus sapere quam oportet sapere, sed sapere adsobrietatem." Et certe, si ita fecerimus, sapientia multa bona nobis tribuet.

The wisdom which Solomon commended above all in the Proverbs, saying: "Wisdom is better than all precious riches; and every desirable thing cannot be compared to her." Whence he says: "Say to Wisdom, 'You are my sister'; and call Prudence your friend." And again: "Possess wisdom, for she is better than gold; and acquire prudence, for she is better than silver." This wisdom we ought to have for sobriety and with the fear of the Lord. For the Blessed Paul said in his Epistle to the Romans: "Be not wise in your own conceit, but fear." And again, in the same: "Not to know more than it behooves to know, but to know with sobriety." And certainly, if we do thus, wisdom will bestow many goods upon us.

In primis enim letificat cor, ut Iesus Syrac testatur, dicens: "Vinum, et musica letificant cor: et super ultraque dilectio sapience." Insupereciam animum sanat. Nam dixit Seneca in Epistulis: "Eger animus est sine sapientia." Sapiencia insuper "animum firmat et fabricat, vitadisponit, regit actiones, agenda et omittenda demonstrat." "Sapientia nos tueri debet. Hoc docebit ut Deum sequaris, feras casus." "Hoc exigitut ad legem suam quisque vivat nec a ratione vita dissentiat." Hominem ita sapientem facit ut a quodam phylosopho dicatur: "Sapiens contraomnes feret arma cum cogitat." Nos ergo ita sapientes esse debemus ut simus "sapientes in bono, et simplices in malo," ut Beatus Paulus, inEpistula ad Romanos, dixit.

First of all it gladdens the heart, as Jesus of Sirach testifies, saying: "Wine and music gladden the heart; but above both is the love of wisdom." Moreover wisdom heals the mind. For Seneca said in his Letters: "A soul is sick without wisdom." Wisdom moreover "strengthens and fashions the mind, disposes life, rules actions, and shows things to be done and omitted." "Wisdom ought to protect us. It will teach that you follow God, endure hardships." "This requires that each live according to his law and that life not dissent from reason." It makes a man so wise that, as a certain philosopher said: "The wise man will bear arms against all when he thinks." Therefore we ought to be so wise that we are "wise in good, and simple in evil," as Blessed Paul said in his Epistle to the Romans.

Et contra omnes malos fere debemus arma iustitie, cum cogitamus. Nam, cum homines veniunt ad nos pro conscilio vel auxilio petendo,bene et iuste debemus eis consulere illosque adiuvare in bona causa, et etiam possumus inde iustum pretium petere sive salarium accipere.Nam dixit Beatus Augustinus: "Licet advocato vendere iustam advocationem et iurisconsulto vendere iustum consilium."

And against almost all evils we ought to bear the arms of justice, when we consider. For when men come to us asking for counsel or aid, we ought to advise them well and justly and to assist them in a good cause, and we may also from this demand a just fee or receive a salary. For Blessed Augustine said: "It is permitted for an advocate to sell a just advocacy and for a jurisconsult to sell a just counsel."

Et si forte amicus vel vicinus vel aliquis potens vellet ut ei collusionem vel maliciam iudicemus vel in mala causa eum adiuvemus veldefendamus, viriliter ei resistere eumque a malo proposito revocare pro posse debemus et rendere illi secundum Apostoli dictum, qui dixit,in Epistula secunda ad Corinthios: "Non enim possumus adversus veritatem, sed pro veritate." Et etiam secundum leges nostras responderedebemus, que dicunt: "Que facta pietatem et extimationem vel verecundiam nostram ledunt, et generaliter, que contra bonos mores fiunt,nec nos facere posse credendum est," et ea demum fieri posse creduntur, que commode fiunt. Et si forte ille amicus foster institerit, volensnos a bono proposito ad malum trahere, constantiam habeamus et in memoriam dictum Apostoli, qui ait in Epistula ad Romanos: "Nolivinci a malo, sed vince in bono malum." Et eciam recordemur conscilii Salomonis, qui dixit: "Noli esse humilis sapiencia tua, ne humiliatusin stulticiam seducaris." Et aperte dicamus illi amico vel clientulo nostro: "Amice, hec lex in amiciciam sciatur, ut neque rogemus res turpesneque faciamus rogatii" et: "Ab amicis honesta petamus et, amicorum causa, honesta faciamus." Peccatum enim pro amicis facere nondebemus. Nam dixit Tullius De amicitia: "Nulla est excusatio peccati, si amici causa peccaveris" et maxime in re turpi, ubi duplex estpeccatum.

And if perchance a friend or neighbor or some powerful person should wish that we judge for him a collusion or malice, or assist or defend him in a bad cause, we ought manfully to resist him and recall him from the evil purpose as far as we can, and render to him according to the Apostle’s saying, who said in the Second Epistle to the Corinthians: "For we cannot be against the truth, but for the truth." And also according to our laws we ought to answer, which say: "Those things which damage our piety and reputation or modesty, and generally those things which are done against good morals, are not to be believed that we can do," and finally those things are believed to be possible which are fitly done. And if that friend insistently presses, desiring to draw us from a good purpose to evil, let us have constancy and call to mind the Apostle’s saying, who said in the Epistle to the Romans: "Do not be conquered by evil, but conquer evil with good." And let us also remember Solomon’s counsel, who said: "Do not let your wisdom be humble, lest you be ensnared into the folly of the humbled." And let us plainly say to that friend or client of ours: "Friend, let it be known in friendship that we neither ask nor do shameful things when asked," and: "From friends let us ask honest things and, for the sake of friends, let us do honest things." For we ought not to commit sin for friends. For Tullius said in De Amicitia: "There is no excuse for sin if you have sinned for the sake of a friend," and especially in a base matter, where the sin is twofold.

Ait enim Seneca: "In turpi re peccare, bis est delinquere."

For Seneca says: "To sin in a shameful matter is to offend twice."

Nec eciam debemus illos deffendere in pecato, ne nobis crimen paremus. Ait enim Seneca: "Et nocentem qui defendit, crimen sibi parat." Etiterum: "Socius fit culpe, qui nocentem iuvat." Innoxie enim alios deffendere debemus, ut proprie deffensores dicamur. Ait enimCassiodorus: "Ille proprie defensor est dicendus qui defendit innoxie." "Amici enim vicia si feras, facis tua," ut Tulius dixit.

Nor should we even defend them in sin, lest we procure guilt for ourselves. For Seneca says: "Et nocentem qui defendit, crimen sibi parat." ("He who defends the injuring one prepares a crime for himself.") And again: "Socius fit culpe, qui nocentem iuvat." ("He becomes a partner in the fault who aids the injuring one.") We ought to defend others innocently, that we may be called defenders in the proper sense. For Cassiodorus says: "Ille proprie defensor est dicendus qui defendit innoxie." ("He is properly called a defender who defends innocently.") "Amici enim vicia si feras, facis tua," as Tullius said.

Nec dicat aliquis quod sapientia nostra sit sapientia mundana, que est stulticia apud Deum. Illa enim scientia, que maliciose et a maliciosoexercetur est scientia huius mundi et abusive dicitur scientia. Illa vero scientia, que est sapore virtutum condita, est vera sapientia ad cuiusstudium summa ope niti debemus, quia sine illa nemo beate vivere potest.

Nor let anyone say that our wisdom is worldly wisdom, which is folly before God. For that knowledge which is exercised maliciously and by a malicious person is the knowledge of this world and is abusively called science. But that knowledge which is founded in the savor of virtues is true wisdom, for whose study we must strive with the greatest effort, because without it no one can live happily.

Nec dicat aliquis: "Non bene possem lucrari nisi maliciamexercerem in causis." Nam certo certius est quod in duplum lucrabitur, si cadat in famam bonitatis et legalitatis, videlicet quod bonus etlegalis sit in consiliis et in processu causarum et in iudicando, quam ille maliciosus, et merito. Ait enim Iesus Syrac: "Curam habe de bononomine: hoc enim magis permanebit, quam mille thesauri magni, et preciosi." Et Salomon ait: "Super argentum et aurum bona est." EtSeneca dixit: "Cui omnes benedicunt, possidet populi bona."

Let no one say: "I could not profit well unless I were to practise malice in causes." For it is certainly more certain that one will gain twice as much if he falls into a reputation of goodness and legality, namely that he be good and lawful in counsels and in the handling of causes and in judging, than that malicious man, and deservedly. For Jesus of Sirach says: "Take care for a good name; for this will endure more than a thousand great and precious treasures." And Solomon says: "Good is above silver and gold." And Seneca said: "He whom all bless, possesses the goods of the people."

Ille vero malitiosus negligit famam et ideo crudelis est iudicandus. Nam, ut dixit Augustinus: "Qui negligit famam, crudelis est." Et si fortealiquando plus lucretur, cum mala fama et dampno suo hoc facit. Nam scriptum est: "Lucrum cum mala fama dampnum est appellandum."Unde quidam philosophus dixit: "Perdidise malle, quam turpiter accepisse."

The malicious man, however, neglects reputation and therefore ought to be judged cruel. For, as Augustine said: "He who neglects reputation is cruel." And if perhaps he sometimes profits more, he does this with bad reputation and to his own loss. For it is written: "Profit with bad reputation must be called loss." Whence a certain philosopher said: "Better to have lost than to have received shamefully."

Et hec vidi meis temporibus, qui in hac professione e plus viginti quatuor annis exertitatus sum; omnes enim habentes famam iusticie etbonitatis vidi habundare omnibus bonis, maliciosos autem, habentes famam iniusticie atque malignitatis, omnes vidi destructos cum omnisua substantia et omnibus suis bonis, et merito. Scriptum est enim: "Substantie iniustorum sicut fluvius siccabuntur," quia: "Qui malecongregat, cito dispergit." Iustum iudicium est ut, que de malo perveniunt ad malum perveniant, nec accedat ad bonum, quod non proceditex bono.

And these things I have seen in my own times, in which I have been exercised in this profession for more than twenty-four years; for I have seen all those bearing the reputation (fama) of justice and of goodness abound in every good thing, whereas the malicious, bearing the reputation of injustice and malignity, I have seen all destroyed with all their substance and with all their goods, and deservedly. For it is written: "The substance of the unjust shall be dried up like a river," because: "He who gathers ill (male) scatters quickly." It is a just judgment that those things which proceed from evil should come to evil, nor should that which does not proceed from good come to good.

Summo igitur ope curemus ut nostra nomina sint consequencia rebus et vere sapientes sumus, veramque sapientiam taliter possideamus ut,omnia cum timore Domini facientes, per hanc scalam, duodecim gradus habentem, qui omnes gradus procedunt a timore Domini, valeamusscandere ad regnum Dei, ad quod ille nos conducat, qui sine fine vivit et regnat. Amen. Amen.

Therefore let us with the utmost effort take care that our names be the consequence of our deeds and that we truly be wise, and that we possess true wisdom in such a way that, doing all things with the fear of the Lord, by this ladder, having twelve steps, all of which proceed from the fear of the Lord, we may be able to ascend to the kingdom of God, to which may he lead us who lives and reigns without end. Amen. Amen.