Martin of Braga: Exhortatio humilitatis

[1] Quisquis nutu Dei cuiuslibet officii dignitate praecelles ac providae gubernationis utilitate ceteris praecedis hominibus, hanc exhortatiunculam meam dignanter, quaeso, recipias, nec pomposas in ea spumas rhetorum quaeras, quia humilitatis virtus non verborum elatione, sed mentis puritate requiritur. Et si forte dure aliquid videor loqui, veritatis haec culpa, non mea est. Nam ideo quaedam dura sunt, quaedam mollia, sed et quamvis alterutrum sibi omnes homines debeant, veritatem libere tamen loquar: nemini verius debere aliquid dici quam ei qui praesidet multis.

[1] Whoever by the nod of God excel in the dignity of any office and, by the utility of provident governance, precede other men, receive, I pray, this little exhortation of mine graciously, and do not seek in it the pompous foams of the rhetors, because the virtue of humility is required not by the elevation of words but by the purity of mind. And if perchance I seem to speak something harshly, this is the fault of truth, not mine. For for this reason certain things are hard, certain soft; and although all men owe either one or the other to one another, I will nonetheless speak truth freely: to no one should anything more truly be said than to him who presides over many.

Cui etsi asperum aliquid ex veritate aliquando, ut adsolet, offeratur, velut antidotum quoddam, quamvis forte sit, tamen quia salutiferum est, etiam si amaricet, bibendum est.

To whom, even if at some time, as is wont, something harsh from truth is offered, like a certain antidote, although it may be strong, nevertheless, because it is salutary, even if it is bitter, it must be drunk.

[2] Hoc ergo hortor in primis, ut semper delectabilia illa nimis hominum blandimenta pertimeas. Non enim in alia re tanta vigilantiae industria adhibenda est, quantum in illis sermonibus repellendis, qui rigiditatem animi quadam simulationum delectatione subnervant, qui promerendae gratiae aditus non laborum merito, sed adsentationum rimantur acumine. Utilia ergo potius quam obsequentia verba recipies, recta magis quam affabilia et iucunda captabis.

[2] Therefore this I urge in the first place: that you always fear those excessively delectable blandishments of men. For in no other matter should so great an industry of vigilance be applied as in repelling those speeches which enervate the rigidity of the mind by a certain delight of pretenses, which, for the obtaining of favor, ferret out approaches not by the merit of labors, but by the keenness of assentation. Therefore you will receive useful rather than obsequious words, and you will aim at what is straight rather than what is affable and pleasing.

Adulanti siquidem adgaudere regium vitium est; adulari vero servile est. Sed quamvis adulanti adgaudere regium sit, tamen vitium est vernaculum hoc, et quasi proprium munus est, gregi verba potentium subsequi, et ex illorum voluntatibus proprium formare sermonem. Nam si quid forte laudaverint et id non libenter audiri prospexerint, continuo accusant quae paulo ante laudaverant.

To rejoice at the flatterer is indeed a royal vice; but to flatter is servile. Yet although to take joy in the flatterer is royal, nevertheless this is a homeborn vice, and, as if a proper office, to follow, as a herd, the words of the potent, and to fashion one’s own sermon from their wills. For if perchance they have lauded anything and have observed that it is not gladly heard, they straightway accuse the things which a little before they had lauded.

Si quid vero vituperaverint, id iterum, si ita patrono visum fuerit, laudant. Atque ita inter hos tales adulati animus fertur, tamquam navis inter varios aurarum flatus, quia non habet quo exeat, fluctuatur. Inter hos ergo quorum uberrimus quaestus, hic maxime est, desideriis vivere alienis.

If, however, they have censured anything, then, if it so seems to the patron, they praise it again. And thus among such men the mind of the flatterer is carried, like a ship amid the various breaths of the breezes, because it has nowhere to go, it tosses to and fro. Among these, therefore, whose most abundant gain is this above all: to live by others’ desires.

Animum tuum summa discretionis mensura constringe, ut cum multi adulantes hinc atque inde nihil aliud nisi tantum quod delectet insinuant, offerentes quaedam gloriae verba, in quibus hoc tibi dicitur quod et Deo, agnoscas nihil aliud ex his proprium tuum esse nisi hoc tantum quod tecum, et cum de hac vita excesseris, permansurum est.

Constrain your mind by the highest measure of discretion, so that when many flatterers on this side and that insinuate nothing else except only what delights, offering certain words of glory, in which there is said to you what is said also to God, you may recognize that nothing else from these is proper to you except only that which will remain with you, and, when you have departed from this life, will endure.

[3] In omnibus ergo in quibus adulationum nimietas etiam terminos hominis competentes excessit illud Davidicum recordaveris documentum, in quo ille venena adulationum devitans ait:Corripiet me iustus in misericordia et arguet me, oleum vero peccatoris non impinguat caput meum. Oleum namque peccatoris adulatio est, quae leni quadam et suavi unctione caput interioris hominis, quod est cor, quasi ungendo dinitidat. Melius ergo sibi esse dixit propheta David ab homine iusto argui vel moneri quam a quovis adulatore laudari. Recte autem adulatorem peccatoris nomine denotavit, cuius id maximum ante oculos Dei et detestabile est peccatum, aliud corde tenere, aliud ore proferre.

[3] Therefore, in all cases in which the nimiety of flatteries has even exceeded the bounds competent to man, you should recall that Davidic document, in which he, avoiding the poisons of flatteries, says:A just man will correct me in mercy and will rebuke me, but let not the oil of the sinner make my head fat. For the oil of the sinner is adulation, which, with a certain gentle and sweet unction, as it were by anointing, delinites the head of the inner man—which is the heart. Therefore the prophet David said that it is better for him to be reproved or admonished by a just man than to be praised by any adulator. And rightly he denoted the adulator by the name of “sinner,” whose greatest and most detestable sin before the eyes of God is this: to hold one thing in the heart, to bring forth another with the mouth.

De talibus enim et in alio Psalmo dicit: Mollierunt sermones suos super oleum, et ipsi sunt iacula. De iusto autem dicit: Loquitatur veritatem in corde suo et non egit dolum in lingua sua. Ut autem in his rebus quaevis hominum subtilitas, nullo umquam laudationis titillamento, credulitatem mentis tuae attrahat in consensu, ad ipsius domini nostri Iesu Christi evangelica illa gesta convertere, et invenies illum dominantium Dominum magnum nobis dedisse inter humanas laudes sanctae humilitatis exemplum. Hanc ergo excole, hanc magistram habeto, hanc tibi inter laudationum illecebras arbitram pone. Haec tibi si volueris dicit quota portio ex his quae homines adlaudando tribuunt, vel quanto tempore tua sit.

Of such persons indeed he says in another Psalm: They mollified their speeches above oil, and they themselves are javelins. But of the just man he says: He speaks truth in his heart and has not done deceit upon his tongue. And so that in these matters no human subtlety, by any tickling of laudation, may ever draw the credulity of your mind into assent, turn to those evangelical deeds of our Lord Jesus Christ himself, and you will find that he, the Lord of lords, has given us a great example of holy humility amid human praises. Therefore cultivate this, have this as mistress-teacher, set this for yourself as arbiter amid the allurements of laudations. This, if you will, tells you what portion of those things which men, by applauding, ascribe, and for how long it is yours.

Haec te non permittit placidis auribus audire quae ficta sunt.

This does not permit you to hear with placid ears the things that are feigned.

[4] Postremo haec sancta humilitas, subductis a te omnium simulationum illecebris, tunc tibi caelum aperiet, cum tibi in aure dixerit:Quia terra es. Tunc te in illa vera societate hereditatis Dei introducet, cum te in omnibus admonuerit: Quia homo es et peccator. Et cum universas rationes, ex his quae ad te pertinent, in huius humilitatis supputatione praespexeris, miram rem dicam, invenies omnes homines ad honoris tui cumulum augmentando minuere, hanc vero solam minuendo plus addere. Quantum ergo magnus es, sicut ait Salomon, tantum te humilia, quia, et cum multos gubernaveris, non est tamen perfectio si, hoc quod maius est, tu solus restiteris, quem gubernare non possis.

[4] Finally, this holy humility, the allurements of all simulations having been withdrawn from you, will then open heaven for you, when it shall have said in your ear:Because you are earth. Then it will introduce you into that true fellowship of the inheritance of God, when in all things it shall have admonished you: Because you are a man and a sinner. And when you shall have looked ahead at all accounts, from those things which pertain to you, in the reckoning of this humility, I will say a wondrous thing: you will find all men, by augmenting the cumulus of your honor, to diminish it, but this one alone, by diminishing, to add more. Therefore, as great as you are, as Solomon says, so much humble yourself, because, even if you shall have governed many, yet there is not perfection if, in that which is greater, you yourself alone have resisted—yourself, whom you cannot govern.

Tunc enim vere aliis praeibis, cum prius praeiberis tibi. Nec enim malis nunc ego, sed quam maxime bonis haec loquor. Nam si ad magisterium Dei respicias, non solum peccatoribus, sed et sanctis data praecepta sunt.

Then indeed you will truly go before others, when you will first have gone before yourself. For I am not speaking these things now to the wicked, but most especially to the good. For if you look to the magisterium of God, precepts have been given not only to sinners, but also to saints.

Dicitur et illis verbum veritatis, non tamen ut fiant boni, quod sunt, sed ne fiant mali, quod non sunt. Credo autem quia bonis plus hoc quod purum, quod sincerum est, placeat. Nam Deus noster non tantum dulcibus adorantium se precibus, quantum innocentia et simplicitate placatur, plus illis aurem inclinans, qui sinceram puramque ei mentem offerunt, quam qui suavia orationum suarum intulerunt blandimenta.

The word of truth is said to them also, not, however, that they may become good—which they are—but lest they become evil—which they are not. I believe, moreover, that to the good this—what is pure, what is sincere—pleases more. For our God is not so much placated by the sweet prayers of those adoring him as by innocence and simplicity, inclining his ear more to those who offer to him a sincere and pure mind than to those who have brought in the sweet blandishments of their orations.

Non enim ad alium mihi de vana gloria aut superbia rectius visum est loqui, nisi ad te quicumque prior es aliis, qui etsi non recipias, tamen omnes haec ingerunt, omnes blandiuntur, omnes extollunt, nemo ex illis id offerens quod ita dulce sit ut tamen a periculo longe sit. Nec enim miror hoc omnibus esse in promptu, quia laudare potentem, sicut nec labor, ita nec timor est.

For it has not seemed to me more rightly to speak to any other about vain-glory or superbia, except to you, whoever you are that are prior to others; who, even if you do not receive it, yet all thrust these things upon you, all use blandishments, all extol—none of them offering that which is so sweet as nevertheless to be far from peril. Nor do I marvel that this is in promptu for all, because to praise the potent one is no labor, and likewise no fear.

[5] Tibi igitur me oportuit haec humilitatis instrumenta porrigere, tibi gubernaculi, quamvis et ipse habeas, etiam hoc superfluum addere moderamen, quia ibi semper elationis fortior ventus est, ubi et honoris fortior altitudo. Cupio ergo te ante oculos Dei, quibus nuda est abyssus humanae conscientiae, humili corde semper incedere, quia scriptum est:Super quem, inquit Dominus, requiescit spiritus meus, nisi super humilem et trementem mea verba? Cupio te omnia mandata Christi servare, et cum illa operibus bonis adimples, illud quod ipsis Apostolis a Domino dictum est recordari. Ait enim illis: Et cum haec omnia feceritis quae mando vobis, dicite: quia servi inutiles fuimus, quae debuimus facere fecimus: id est, non ex dono tamquam liberi, sed ex debito tamquam servi.

[5] Therefore it was fitting for me to extend to you these instruments of humility, to add for you, who are at the helm, even this superfluous control—although you yourself have it—since the stronger wind of elation is always there where there is also the stronger altitude of honor. I desire, then, that you always walk with a humble heart before the eyes of God, to whom the abyss of human conscience lies naked, because it is written:Upon whom, says the Lord, does my Spirit rest, if not upon the humble and the one trembling at my words? I desire you to keep all the commandments of Christ, and when you fulfill them with good works, to remember that which was said by the Lord to the Apostles themselves. For he says to them: And when you have done all these things which I command you, say: for we were unprofitable servants; what we were obliged to do we have done: that is, not from a gift as free men, but from a debt as servants.

Nullus enim, quamvis perfectus in omnibus vir, ita aliquando haec praeoccupavit quae Deo sunt placita, ut prius aliquid illi foenerans, non debitor fieret, sed exactor. Quis enim aliquid habet quod ab illo non datum est? Aut quis, sicut ait Apostolus, prior dedit ei, et retribuetur illi?

For no one, although a man perfect in all things, has ever so anticipated those things which are pleasing to God as to become, by first lending something to him at interest, not a debtor but an exactor. For who has anything which has not been given by him? Or who, as the Apostle says, gave to him first, and it will be repaid to him?

Quoniam omnia ex ipso et per ipsum et in ipso, ipsi gloria in saecula. Amen.

For all things are from him and through him and in him; to him be glory unto the ages. Amen.

[6] Ecce haec est vera illa et Christiana humilitas. In hac et te et quibus praesides optime gubernabis. In hac victoriam ex omni vitio poteris promereri, Deo hoc quod viceris tribuendo, non tibi.

[6] Behold, this is that true and Christian humility. In this you will most excellently govern both yourself and those over whom you preside. In this you will be able to merit victory over every vice, by attributing to God that which you have conquered, not to yourself.

Nam quod aliquotiens paene iam victa vitia iterum vires accipiunt, nihil aliud est, si mihi creditur, nisi quia non dicimus Deo quod belligerator ille David, bella Domini bellans: In te, inquit, inimicos nostros ventilavimus, et in nomine tuo spernimus insurgentes in nos. Et iterum: Quia non in virtute sua potens est vir; Dominus infirmum facit adversarium eius. Sed fortasse respondetur mihi: Ergo et Deo non agimus gratias, non referimus laudes? Credo, quia agimus gratias, potest fieri, sed verbo tenus, sed in sinu: Deo privatim gratias agimus, nobis publice; Deo in labiis laudem tribuimus, nobis et in labiis et in corde. Ecce hoc est quod incurvatum saepius erigit inimicum.

For the fact that vices, almost already conquered, at times again receive strength is nothing else, if I may be believed, except because we do not say to God what that war-fighter David, warring the wars of the Lord, [said]: In you, he says, we have scattered our enemies, and in your name we spurn those who rise up against us. And again: For not in his own virtue is the man powerful; the Lord makes his adversary weak. But perhaps it is answered me: Then do we not give thanks to God, do we not render praises? I believe that we do give thanks; it may be so, but in word only, but in the bosom: to God we give thanks privately, to ourselves publicly; to God we ascribe praise on the lips, to ourselves both on the lips and in the heart. Behold, this is what more often raises up again the enemy once bowed down.

Peccatum namque elationis nostrae robur est illius.

For the sin of our elation is his strength.

[7] Sola ergo humilitas cordis est quae se infirmam dicendo omnia potest, quae totum quod boni est obtinet, Deo hoc semper applicando, non sibi. In qua si quis ascenderit, non habet unde cadat. Omnes aliae virtutes ad perfectionem suam per excelsa quaedam nos et ardua poterunt provocare.

[7] Therefore humility of heart alone is that which, by declaring itself weak, can do all things; which obtains the whole of what is good by always applying this to God, not to itself. In which, if anyone shall have ascended, he has not whence to fall. All other virtues will be able to provoke us to their own perfection through certain exalted and arduous things.

Haec sola in plano est, et quamvis humilior aliis videatur, caelo tamen est altior, quia in regno eius hominem non ascendendo, sed descendendo perducit. Per hanc obtinuerunt sancti futurae beatitudinis praemia, custodientes Dominicum illud eloquium: Beati pauperes spiritu, quoniam ipsorum est regnum caelorum. Ille est scilicet humilis, qui spiritu suo pauper, Dei spiritu dives est. Nam qui spiritu suo dives est, flatu quodam elationis abundans, inflatus ut uter est.

This alone is on level ground, and although it seems more humble than the others, yet it is higher than heaven, because in its kingdom it leads a man not by ascending but by descending. Through this the saints obtained the rewards of future beatitude, keeping that Dominical utterance: Blessed are the poor in spirit, for theirs is the kingdom of heaven. He is, namely, humble, who—poor in his own spirit—is rich in the Spirit of God. For he who is rich in his own spirit, abounding with a certain blast of elation, is inflated like a wineskin.

[8] Sed iam quomodo haec ipsa virtus obtineatur, caritas tua paulisper intendat. In primis, si quid volueris boni operis inchoare, non hoc proposito adquirendae laudis, sed studio et amore faciendae bonitatis incipies. Dehinc cum perfectum fuerit bonum illud quodcumque est opus, omni custodia servabis cor tuum, ne forte humanis favoribus adquiescens, et nimium de te aestimans, tibi ipse complaceas, aut aliquam ex quovis actu gloriam quaeras, quia natura gloriae ita est ut umbra corporis.

[8] But now, let your charity for a little while attend to how this very virtue is to be obtained. First of all, if you are willing to begin any good work, you will begin it not with the purpose of acquiring praise, but by zeal and love of doing goodness. Thereafter, when that good work, whatever it is, has been perfected, with all custody you will keep your heart, lest perchance, acquiescing in human favors and esteeming too much of yourself, you take complacency in yourself, or seek any glory from any act whatsoever; for the nature of glory is such as the shadow of the body.

Si illam sequeris, fugit; si fugeris, sequitur. Sed semper te minimum omnium aestima, et reminisce, quidquid tibi in omni vita tua boni successerit, totum hoc Deo qui dedit, non tibi qui accepisti conscribas, convincens te illo testimonio Pauli apostoli: Quid autem habes, quod non accepisti? Si autem accepisti, quid gloriaris, quasi non acceperis? Similiter et illud apostolicum revolvens: Quia omne datum bonum et omne donum perfectum desursum est, descendens a Patre luminum. Cumque ex his pretiosissimis sanctae humilitatis lapidibus in corde tuo Spiritui Sancto templum ornaveris, tunc orans in eo, adsumens canticum illud David prophetae, non verbo tantum, sed et opere decantabis: Domine, non est exaltatum cor meum, neque elati sunt oculi mei, neque ambulavi in magnis, neque in mirabilibus super me. Quod canticum tunc in veritate offerre poteris Deo, cum te humiliando illum solum laudas, cui veraciter cum omnibus fidelibus et tu quotidie dicis: Te decet laus, illum solum glorificans.

If you follow it, it flees; if you flee, it follows. But always esteem yourself the least of all, and remember that whatever good has succeeded for you in your whole life, ascribe all this to God who gave it, not to yourself who received it, convincing yourself by that testimony of the Apostle Paul: But what do you have that you did not receive? And if you received it, why do you boast, as though you had not received it? Likewise turning over that apostolic saying: For every good gift and every perfect gift is from above, coming down from the Father of lights. And when from these most precious stones of holy humility you shall have adorned in your heart a temple for the Holy Spirit, then, praying in it, taking up that chant of David the prophet, you will sing it not in word only but also in deed: Lord, my heart has not been exalted, nor have my eyes been lifted up; neither have I walked in great things, nor in marvels beyond me. This chant you will then be able to offer to God in truth, when by humbling yourself you praise him alone, to whom truly with all the faithful you also each day say: To you is due praise, glorifying him alone.