A letter from Leo I, Pope (after 440)

Translated letter:

Ch.1 How great the nobility and virtue of Demetrias [will have been]. Since you understand that your lofty intention of most splendid sanctity stands piously and wisely on a foundation of humility, o sacred virgin Demetrias, incline the dignity of your rank to compel your progress to be helped by my pen. For I, aware of the limits of my ability, should refuse in every way, nor presume to bring my little exhortations to such a mature and erudite spirit, if I did not have faith of effecting what is commanded by the commander and if I were not confident that I was offering to your merits and prayers that “water will arise in the desert” [Ps.106:33] and “rivers will flow in dry earth” [Ps.104:41]. Whence it is for me to work with you, so that he who “offers wisdom to the young and makes the tongues of the mute speak” [Sap.10:21], may order to flow from the aridity of my heart what your thirst may worthily drink up. What matter will be given to my pen and whence the reason of my speaking to you? If I attempted to write your praises and unroll a series of greater [things] that is illumined through you, I think I would seem onerous and impudent, either moved by temptation for human glory by flattering you or presuming my wit equal to those proclaiming yours. If I spoke commending the good of virginity, the insinuation of that proposal would now be superfluous, which you have chosen from the first flower of your youth without human urging; and about which among those principles, many who are now preeminent in the church, were rightfully not silent. For it was admirable and to be numbered among the excellent examples of divine grace that the Anician virgin, lifted over every height of Trabeatan nobility whose fecundity of grandmother and greatgrandmother the posterity of the family and of the fatherland expected you to answer in vows, with sudden converted spirit with the desire of heavenly nuptials, you declined a mortal marriage and that you might consecrate your whole family by the title of this virtue, the first of your family you promised yourself a perpetual virgin to the son of the Virgin. Very learned men incited your age and those principles rationally with their exhortations and though the supreme farmer offered strong increments towards your advance to his plantation, still cooperators of the grace of God brought pious culture opportuntely so that the tender seed might receive the strength of fortitude and the tree of your intention might bear worthy fruit from its generosity. But what would the place of our pages be? And after the most adorned writings of your excellent teachers, what use would you find in the speech you deigned to invite except perhaps since the habit of virtues advances to higher degrees with their teachings and your studies, I might admonish you to beware of pride and commend to you with faithful suggestion the sincerity of humility so that in all actions in which you are well aware of yourself you may never dare to be secure. Ch.2 True virtues must be distinguished from false. About what is a most suitable and most salutary good to you, which the Lord will have given, we shall discourse, so not only those things which are visible to our sight, but also those which are hidden may be disclosed. For this virtue has multiple qualities, and though it is beautiful in outer things, it is even more beautiful in inner, and much more splendid; where nothing is dark, nothing is confused, nothing unquiet: since “there is great peace for those loving the law of God, and no offense” [Ps.118:165]. We who will have approached the understanding of blessed humility, shall repulse all dejection which oppresses slothful and inconstant souls; nor does the general name so close us off from the judgment of distinction that we consider all the humble in whatever way to be praiseworthy. Necessity indeed imitates will for the most part, and the form of inactivity differs little from the image of modesty. But it is one thing to weigh down, another to drive on; nor does the labor of inflexible misery or the fortitude of desired patience come to the same end. The word poverty is one, but the mind of the poor is not one: since to enjoy well spent wealth is not the same as to sigh about what is not acquired, or to grieve for what is lost. There is no distinction in the name of fear by which God is feared; but it is one thing to fear because you have sinned, another to fear that you might sin; there it is the fear of punishment, here the care for reward. On account of this, it is said of servile fear that “perfect love casts out fear” [1 John 4:18]; “the fear of the Lord is holy, enduring forever” [Ps.18:10]. Having removed that kind of humility which is wholly without fruit, let us weigh voluntary dispositions, which though found unequal in degrees of merits, are noetheless not discordant from that virtue. Ch. 3. The first good of humility, to preserve love and concord among men. The first reason for humility lies in the common offices of life, by which divine mercy is won over and human society is brought together. For it serves to greatly strengthen love, since according to apostolic teaching, “men precede each other by honor” [Rom.12:10], since some consider others superior, subjects love to serve, and prelates do not know to swell up; when the poor man does not question giving preference to the rich, and the rich man rejoices in being equal with the poor; when the exalted do not take pride in the splendor of their family, and the poor do not raise themselves from the community of nature; when more is not allotted to great wealth than to good customs, nor do the trappings of the wicked bring greater power than the justice without honor of the righteous. From this equal and modest rule of concord, in which there is no struggle about higher rank, nor does one’s own happiness inflate or another’s burn, beautifully and wondrously many advance to that fortitude of humility which establishes itself outside of all rank, and prefers receiving injuries to repelling them, so that it may fulfill what the Lord says: “If any would sue you at law and take away your coat, let him have your cloak also; and if any would compel you to go a mile, go another two with him” [Matth.5:40-41]. And what the Apostle teaches, saying: “Why do you not rather accept the harm, why do you not rather suffer fraud?” [1Cor.6:7] For such greatly approach imitation of that same Lord our saviour who “though he was rich, yet he became poor” [2Cor.8:9]; “who, when he was reviled, reviled not again; when he suffered, he threatened not” [2Peter 2:23]; and also said: “Love your enemies, do good to those who hate you” [Matth.5:44]; so he confirms benevolence by this kind of example, he who prayed for those who crucified him. Ch.4. The true humble one loathes the glory and riches of the world. Who thus understand faithfully and knowingly by what work they may be saved and by what price redeemed, do not wish to be among the wise or strong of the world: since, as the Apostle says, “God has chosen the foolish things of the world to confound the wise; and God has chosen the weak things of the world to confound the mighty; and base things of the world, and things which are despised, has God chosen, yea and things which are not, to bring to nought things that are; that no flesh should glory in his presence” [1Cor.1:27-29]. That is, let no one think he may please God through the wisdom of the world, since that is entirely carnal, and is destroyed with all its vanity by true wisdom: for “the Lord knows the thoughts of the wise, that they are vain” [Ps.93:11]. And so the disciples of truth flee human glory and cut themselves off from love of temporal things, so they may savor those things which are of God not of men, that advance, not fail, the senses; nor do they lose the strength of the heart, but receive the light of most excellent understanding; though they are living in this world, they leave all the clamor of the world, that “they might redeem the time because the days are evil” [Ephes.5:16]. With such price quiet in this time is more aptly procured, than all the wealth, all the honors and the matter of universal greed that pour forth from that world, and Christian liberty is bought by holy and blessed commerce, the rich may become sons of God from poverty, the strong from patience, the lofty from humility? For it is not, as lovers of this world think, of a deformed heart or lazy spirit to spurn earthly wealth, to loathe perishable honors, nor to seek glory there where “the sinner boasts of the desires of his heart and blesses the wicked” [Ps.9:23]. Whence if it is truly understood, the contempt of present things to which one inclines and which one desires, nothing is found more righteous in the mind, nothing more upright, which transcend all things in sacred desires, do not move towards any creature however powerful and admirable, but they go to that creator of all things visible and invisible; whom to be near is to shine, to fear is to rejoice, to serve is to rule. Ch.5. Not only the poor but also the rich can be adorned by Christian humility. But this virtue which, heedless of temporal abundance and power climbs to eternal life by a narrow and difficult road, should not admit the poor as volunteers into the consort of Christian humility; to exclude those from the society of this good, who possess ample estate, magnificent patrimonies, and many goods: since in the people of God there were always many who used their wealth well, nor may anyone in any way say or think that Abraham, Isaac, Jacob, of whom the Lord declared himself the God [Exod.3:6], lacked true humility because they were not poor. Or that that most holy man, Melchisedech, bearing the form of our Lord and Saviour [Heb.7:3], was not perfectly humble because he was eminent in the priesthood and the kingdom. Or that blessed Job about whom God spoke, saying: “Have you considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that fears God and avoids evil?” [Job 2:3] This virtue would have been lacking, since “ there were,“ so it is written, “in his possession seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household, so that this man was the greatest among all the men of the East” [Job 1:3]. Who, if then he was made a participant in this grace when with all his goods lost, and deprived of his whole household and his children, “[Satan] smote him with sore boils from the sole of his foot unto his crown, and he scraped the disease from his head, sitting in dung” [Job 2:7-8], was afterwards recalled to the image of elaction and temptation when with renewed soundness of body, and “he was again made the father of seven sons and three daughters,” and “he was enriched with an increase twice in all his substance” [Job 42:13, 10]. Far be it from the souls of the faithful to believe such an irreligious opinion, that to any of the saints on whom God bestowed wealth and honor, that the opulence or rank hindered their receiving the merit of true humility; since both were useful to them in the progress of this virtue. For though the whole life of man on earth is a temptation, and abundance can be as much the matter of sin as want, since either the rich man is raised up in pride or the poor man is prone to complain, yet there have been in all times, and they are not lacking in ours, both good poor men and good rich men. Not in vain does the blessed apostle Paul admonish Timothy, saing: “Instruct those that are rich in this world, not to give in to pride, nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy; to do good, to be rich in good works, to give easily, to communicate, to lay up treasure for themselves as a good foundation for the future; that they may take hold of the true life” [1Tim.6: 17-19]. Which certainly happens in the church which is spread through the whole world, there is no doubt that the poor of Christ are not sustained only by their goods, who that they may follow the Lord more freely, divest themselves of all their wealth; but the substance of those who do not keep their possessions differently from the poor serve zealously in that same work and serve ecclesiastical utility with a certain management, each working according to his strength so that they confer the necessities of food and clothes on the family of God, and at the same time see that benignity nourishes all in their homes with a just and holy regime and discipline holds them together: as the Apostle says “if any provide not for his own, and specially for those of his own house, he has denied the faith, and is worse than an infidel” [1Tim.5:8].

Ch.6 All the holy children of the church, unequal in other things, are made equal by humility alone. For since the church of God, which is the body of Christ, is woven together with such great variety, that in one beauty things which are not equal come together, from every kind of man, from every rank of office, from every measure of works, from every quality of virtues, that there may be the inseparable connection and the undiffering beauty of the whole edifice, not lacking in solidity because it does not lack portion, and where there is so much peace and concord that cannot be except because it is also of all individuals, undoubtedly one virtue appears to be the uniter, which joins everything to itself and the unity and beautiful diversity harmonizes the multiplicity of saints. This virtue is true humility which among certain ranks of merits can never be dissimilar to itself. For in the viscissitude of offices, and in the gentleness of mildness, and in the choice of voluntary poverty, many distances are found, and one is greater or lesser than another in devotion to the purpose; in true humility nothing is divided, nothing is not solid; and thus all participants make themselves one, since it does not accept inequality.

Ch.7. True humility consists of perfect and whole confession of grace.
The special property of this good is in confession of the grace of God, which is altogether repelled unless it is altogether received. For as he is alien from the number of the faithful and the fate of the saints who dissents from something in catholic truth, so he is outside grace who denies something from its plenitude, as if a man needed God in some part of his actions but did not need him in others, and there were any time or any moment in which it were not possible for it to be destructive to him if the Holy Spirit were not with him; who is wholly everywhere according to the essence of the true deity and comprises all things; but in a certain way is understood to recede from those it has stopped directing. The ceasing of its aid is indeed taken for absence, the more madly he thinks useful to himself who in those things which he does correctly, rejoices that he has been more effective than God. Therefore the grace of God must be confessed fully and truthfully from which the duty is first that he feel its help. Because of which the Apostole says: “Now we have received not the spirit of the world but the spirit which is of God; that we might know the things that are given to us of God” [1Cor.2:12]. Whence if there is one who thinks that he has some good things of which God is not the source, but he himself is the author of them, it is manifest that he does not have the spirit of God but of the world, and he is swollen with that doctrine of worldly wisdom about which the Lord says: “I will destroy the wisdom of the wise, and will condemn the prudence of the prudent. Where is the wise? where is the scribe? where is the recruiter of this world? has God not made foolish the wisdom of this world?” [1Cor.1:19-20]. According to which, as the Apostle says “because, when they knew God, they glorified him not as God, neither were they thankful; but became vain in their imaginations and their foolish hart was darkened. Professing themselves to be wise, they became fools” [Rom.1:21-22]. Do you see what reward is owed to the proud, and with what reward they will be filled, who if they achieved in some way recognition of the truth they would attribute this to their wisdom and glory in their natural wit; as if they knew God not by the function of God, but by the ability of their own understanding? For all the elements of the world and of the creatures of nature’s universe, require this from its appearance that “the invisible things of God are understand through the things that are made” [Rom.1:20]; and in the beauty of heaven and earth certain pages are always apparent to the eyes of all, and are never silent about their author, whose witness-bearing imitates the teaching of the masters and the eloquences of Scriptures. But whatever it is by which the exteriors of bodily senses are struck, in the field of the heart in which this culture is laid out, it cannot fix its root nor emit a seed unless that highest and true farmer adds the power of his work and brings to living effect those things which were planted. Whether the contemplation of creatures, or the series of sacred volumes, or the learning of the speakers, with sincere and assiduous testimony proclaims the truth, “not he who plants is anything, not he who waters, but God who gives the growth” [1Cor.3:7].

Ch.8 The ruin of all the proud is very harsh. Among all the falls of men, among all the commissions of sins, no ruin is more harsh than that of the proud; particularly when that self-elevation extends to injury of God. For they are otherwise puffed up, who out of desire for elevation strive to be preferred to all others; they are otherwise swollen who, refusing the help of God, what cannot be done without his work they contend was carried out by their own power, and they remove their hope from the Lord, and transfer it to themselves; so it is fulfilled in them what is written: “Cursed be the man who has his hope in man, and makes flesh his arm, and whose heart departs from the Lord” [Jer.17:5]. This prides takes its origin in the devil: who, since his power, which he received from the creator, pleased him with its rank, and he compared himself to the glory of its author, with those angels whom he had drawn into consent with his impiety, he was thrown down from heavenly humility. And therefore he could harm the first people, since he persuaded them, badly credulous, with his poisoned lies, so they thought they would be better in the future if they leapt into the freedom of their own will than if they remained in the care of the given law.

Ch.9 Pride, by which who wishes to be the author of his own goods, is the beginning of all sin.
Whether in the fall of the devil or the transgression of man, pride is the beginning of sin, which is suitably also called avarice, since each name signifies a desire which longs to exceed its measure, and does not deign to be wealthy except by its own [powers]: as if he were similar to God in this, that he himself were the source of his own goods, he himself their abundance. This self-elevation is born of the perverted use of the gifts of God. For if the maker of natural things had conferred nothing beautiful, nothing sublime on rational natures, they would not have anything to take pride in. For no one takes pride in those things which he does not receive, nor can anyone be puffed up about something which he does not participate in. The drunk never takes pride in sobriety, nor the envious in benevolence, the savage in kindness, or the impure in chastity. Those vices sever themselves from virtues and since what is done in sin is not planted by nature, but conceived from evil will so they love their own: since as is written, “the liar speaks of his own” [John 8:44]. When however the laudable life is led into good and right actions, what is done is of God, what is loved is of God. For “every excellent gift and every perfect gift is from above, coming down from the father of lights” [James 1:17]. Whence, since there is no or rare bragging among vices, and he is easily spurned who glories in dishonor, the evil of pride should be avoided particularly by virtues, since none is more opportunely ambushed than one to whom just praise is owed.

Ch.10. From good works pride and Pelagian heresy are born; and also the other matters of the Pelagians. Since therefore freedom is acquired for captives through the ineffable mercy of God, salvation to the lost, life to the dead, since beauty is renewed in the sacrament of the cross and the resurrection of Christ, and impiety is reborn to innocence, the ancient enemy rages more malignly and burns more sharply, and since he strives to overturn the human race with innumerable arts of harming, sowing discords, inciting angers, sharpening lusts, persuading to base things, making false fabrications and multiplying the snares of errors through the fabrications of opinions, more is destroyed by the virtue of those standing that is cheered by the fragility of those falling. For many of those serving God and meditating on his law day and night, crucified their flesh with their desires and lusts, and tamed the incentives of all the seductions; not conquered by harms, not broken by persecutions, not depraved by prosperities, they do not love this world when it is complaisant, nor fear it when it is terrifying. With what attack might the devil assault such firmness, such sublime purpose, unless he introduced the lust for praise in those whom he could not persuade to the love of vices; and the most recent temptation procured whence the first deception harmed? For it is not into the slothful and lukewarm, not the inert and unpolished, but rather those souls assiduous and shining with the probity of good acts, that he insinuates himself through human glory; and those he does not move with incitement, he throws down with pride. For the more shining they were in merits, so much the more apt did he find them to his ambushes. For with those established in the paradise of the church and abounding in the delights of virtues, he incited them to confidence in free will, so they would fix their advances in themselves and extend the hand of audacity to the tree of their own will. They restored to this impiety the righteous hearts of innumerable saints, and not only learned pontiffs, but also the common people of the church, by example of the apostolic see, were horrified at the insanity of the new doctrine. But certain ones found viperous counsels by which they infused the virus of their doctrine and whose tongue they armed through the deceits of false reason. Here was the fraudulent praise of human nature and the original defense of unimpaired rank through all men; here was asserted that the sin of Adam harmed posterity by example not by action; and that it was as possible to him not to violate the command, as to anyone to be free to avoid crime; here the voiding of baptism of the little ones, who were said to be absolved with no crime, to be forgiven by adoption alone; here at the end the simulated and insincere confession of divine grace which is given according to merits, not as [the source] from which merits are born. That part of the pride of preaching certain ones preserved for themselves when they denied the rest. But this they did not doubt either by excessive inexperience or very [intentionally] badly, so they would bring about the general ruin of all men by the prerogative of merits; and since they granted the wounds of original sin among ours, they showed that they held this among themselves because the transgression of the first men hindered only its imitators; that the natural ability had lost nothing by the sin of another, in whom it was possible and free to deserve the generosity of grace through voluntary devotion.

Ch.11. That all those born in sin are alienated from salvation unless they are reborn in Christ. Truly, Catholic minds easily understanding this portion of the damned dogma and properly detest it. With the Lord Jesus saying: “They that are whole do not need a physician, but those that are sick; I came not to call the just, but sinners” [Luke 5:31-32]; these are shown also to call in pride without a voice: We are healthy, we don’t need a physician; what help should we expect from the power of grace, in whom the powers of nature’s health are sufficient? John does not declare in vain when he says: “Behold the lamb of God, behold him who takes away the sins of the world” [John 1:29]. Nor is it written in vain: “No one is pure of dirt, not an infant whose life is one day on the earth”; and “Who could make pure what is conceived from impure seed? Are you not the only one?” [Job 14:4]. For which, as it is now established in the church of the Saviour saying: “Unless one be born from water and the holy Spirit, he will not enter into the kingdom of heaven” [John 34:5]; so care was taken in a most holy way in the law that a boy born, unless he was circumcised within the octave, his soul was expelled from his people [Gen.17:14] and he will have no fellowship in the heredity of Israel. All of which, and many more documents, not with such care would the holy Spirit have inserted into the sacred pages, if nature in the sons of Adam had been what was furnished in him at the beginning. But since the son of God came to dissolve the works of the devil [1 John 3:8], and to seek and save what was lost [Luke 19:10], it is obvious that all who were born in Adam are punishable by damnation unless they are freed by being reborn in Christ. Whence we must vigilantly consider what to do in that service of regeneration. For though all portions of that mystery come together in one, it is one thing that is done visibly, another that is celebrated invisibily; it is not the same form in the sacrament since virtue, when the form is employed in the service of human ministry, but the virtue is made present through the effect of divine work; to the power of which it should be remembered that when a man washes outside, he is changed inside; and he becomes a new creature from an old, vessels of wrath and translated into vessels of mercy, and the flesh of sin is converted into the body of Christ; just men are made from the impious, free from captives, sons of God from the sons of men, “who are born not of blood, nor of the will of man, nor of the will of the flesh, but of God” [John 1:13]. Which since we accept it without doubt, it is most true what the Apostle teaches, saying: “ For whoever are led by the spirit of God, they are the sons of God” [Rom.8:14]. Whence let them see who wish to be considered his sons, who would bind all men to be ruled by their own will, when that same Apostle declares and says: “Who does not have the spirit of Christ, is not one of his” [Rom. 8:9].

Ch.12. In God alone should one glory, from whom all virtue, glory and wisdom come. Having therefore refuted the impious emptiness of the proud, in whom those things which are to be praised in them are also turned to sin, let us choose that humility in which God is the virtue and glory, knowing what the prophet David sang about the saints: “Lord, they will walk in the light of your countenance, and they will rejoice all day in your name, and will be exalted in your justice: since you are the glory of their virtue” [Ps.89:15-17]. Who elsewhere most piously confessed that the Lord was to be praised in his saints, saying: “God is wondrous in his saints: the God of Israel will give strength and power to his people [Ps.67:36]. Jeremiah also agrees with this and says: “This says the Lord: “let not the wise man glory in his wisdom, nor the mighty man glory in his might, let not the rich man glory in his riches; but let him that glories glory in this, that he understands and knows that I am the Lord” [ Jer.9:23-24]. He indeed is the understanding and knowledge whence they come, as the Proverbs of Solomon reveal saying: “Since the Lord gives wisdom and learning and understanding from his face” [Prov.2:6]. And in his book of Ecclesiastes, we read that the hearts and works of the just are in the hand of God, and only advance in their studies as he conducts them. “however much,” he says, “a man will labor, he will not find what he seeks. And whatever the wise man may say that he knows, he can not find it, since my heart sees all this, that the just and the wise, and their operations are in the hand of God [Eccles.8:17-9:1]. That is what the Apostle proclaims, saying that every good word and every holy work is a gift of the holy spirit, without which nothing can be done rightly. “Therefore,” he says, “I make known to you that no one speaking in the Spirit of God calls Jesus accursed, and no one can say, Lord Jesus, except in the holy Spirit. Truly there are divisions of graces, but the same Spirit; and there are divisions of ministries, but the same Lord; and there are divisions of his operations but truly the same God who operates all things in all things. But the manifestation of the Spirit is given to each one for his benefit. To one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit; to another faith in that Spirit; to another the working of virtues, to another, prophecy, to another discerning of spirits, to another kinds of languages, to another the interpretation of words. But all these the one and same Spirit works, dividing to each as he will” [1Cor.12:3-11].

Ch.13. Without the help of Christ working in us, we can do nothing good; not to remove free will but to support it. There are other innumerable testimonies which confirm from the pages of the new and old Testament with a certain concurrence that this is the most excellent office of true humility that all things which make man Christian are a result of the gift of divine grace. But to collect such a multitude of sentences into one was immoderate, especially since my speech is to your sanctity, to whom from the formula of those things which we have recalled, all offer themselves to the one remembering or reading , though certain are also very brief, some of fullness, some of virtue/power, so that they can by no wit of an adversary be twisted into another sense. For what contradiction can be admitted in what that Truth is related to have said to his disciples in the Gospel of John: “As the branch cannot bear fruit unless it remain alive, no more can you, unless you abide in me. I am the vine, you are the branches. Who abides in me and I in him, he bears fruit for without me you can do nothing” [John 15:4-5]. Is the lofty branch not shown to lose all fertility if it is not nourished from the richness of the vine? For who can bring forth the fruit of justice without the help of grace, or who dares to call himself not divided from Christ who denies that Christ works in him? But perhaps it is to be feared that we seem to take away free will when we say all things through which God is appeased are to be referred to him? That is by no means shown according to the light of truth: for with the Spirit of God operating, [free] will is not taken away but supported: and grace does this, so the will, corrupted by sin, drunk with vanities, surrounded by seductions, impeded by difficulties, may not remain in its languors, but heal, cared for through the power of the merciful doctor, and rejoice that it is not instructed by questioning, not selected by seeking, since what the prophet Isaiah foretold is daily fulfilled: “for that which had not been told them they shall see; and that which they had not heard they shall understand” [Isa.52:15]. How this may be, John teaches saying: “For we know that we are from God, and all the world is placed in evil; and we know that the Son of God came and gave us the sense to recognize the true God and be truly in his Son” [1John 5:19-20]. Because in any case the Lord now also works incessantly, who says: “Behold I am with you always, to the end of the world” [Matth.28:20].

Ch.14. In no one can the operation of grace be anticipated by human will. That we may therefore seek the mercy of God, it is the mercy of God which says: “I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion” [Rom.9:15]. Whence, wondrously, that same Lord reveals through Jeremiah that no one may anticipate grace through his merit, but because of the love by which God loves even those who have turned away to be drawn to mercy. “With eternal love,” he says, “I have loved you; therefore I have drawn you to compassion, that I will build you and you will be built, virgin Israel” [Jerem.31:3-4]. In which feeling the apostle John also agrees, saying: “Not that we loved God, but that he loved us” and further: “We therefore love, because God first loved us” [1John 4:10, 19]. The apostle Paul also in that same sense says in the Epistle to Timothy II: “Partake in the Gospel according to the power of God who freed us and called us with his holy calling, not according to our works but according to his purpose and grace, which is given to us before time eternal” [2 Tim.1:8-9]. Writing to Titus, also, he teaches that the grace of God cannot be anticipated by any good merit of man. “We were,” he says, “foolish sometimes, unbelieving, erring, serving various desires and lusts, acting in malice and envy, hateful towards those hating us. But after the kindness and humanity of our saviour appeared, he saved us, not through the works of justice which we did, but according to his mercy, through the washing of regeneration of the holy Spirit which poured abundantly into us through Jesus Christ our savior, that justified by his grace, we might be heirs according to the hope of eternal life [Titus 3:3-7]. Therefore every pious motion of illuminated minds can not be from man’s own will, if indeed he does nothing rightly except what by wishing he draws out; but as the intention of the spirit tends to what is equal and useful, it is conceived by the inspiration of that eternal and immutable will. And just as by the art of the doctor blinded eyes may be able to see what they do not see, conferred not so much by their vision as by the medicine, so in sluggish and dull hearts the covered vision is wiped through the holy Spirit, and those dark and deficient lamps receive light from the true light; nor yet will it be theirs unless they receive something of the lighting. Whence the Lord says: “I have come to send fire on the earth; and what do I wish except that it burn?” [Luke 12:49]. And indeed he orders that our lamps be always burning, so that the spirit enflamed by the supernal fire does not grow tepid, but is zealous to burn always; and if some adversity should disturb its vigor, it may be ignited from that from which it began to flame.

Ch.15 Therefore a rule is given so the aid of the ruler may be sought, with whom man cooperates by obeying.
In like manner, it is most manifest in prophetic, gospel, and apostolic doctrine, he does not want us to be proud, nor it is fitting that we be sluggish cooperators of the grace of God, that we vigilantly and soberly follow it, exciting, supporting, enriching, and daily moving forward, never ceasing from the action of graces, since between the good fortunes of this life and the advese, by which we are always driven with twin temptations, if we progress we are thence nourished; if we stay, we remain, if we recede we are thence restored. For the Spirit says through the prophet David: “The steps of man are directed by the Lord, and he flies on his way. When he falls, he will be struck down, since the Lord supports him with his hand” [Ps.36:23-24]. It is not ordered in vain that we be good, when it is said: “Depart from evil and do good” [Ps.36:27]. Nor does the Lord say in vain through Jeremiah: “I will put my fear in their hearts and I will visit them that I may make them good” [Jerem.32: 40-41]. Nor was the order of Paul the apostle speaking to the Romans superfluous: “Do not conquer from evil, but conquer evil with good” [Rom.12:21]; when he says to the Corinthians:
Let us pray to God that you do nothing evil” [2Cor.13:7]. For in all the admonishments and commands of God there is one and the same reason of divine grace and human obedience; nor is a rule ever given on account of anything except that one seek the aid of the ruler. For the words of those teaching and the writings of the pages serve God to the erudition of the listeners or readers, and do not lack his power whom they serve; and when what is ordered is obediently carried out, then the effect of divine work is made evident.

Ch.16 How pride in good works is to be avoided, which corrupts everything.
The ambushes of the devil are vigilant so that where devotion advances, pride creeps in, so man glories more in himself for his good work than in God. But the sollicitude of the Apostle warns us against this danger, saying: “With fear and trembling work out your salvation. For it is God who works in you to will and to work for [his] good will” [Phil.2:12-13]. Therefore however more excellently anyone advance in the commands of God, so much the greater do they have causes of fear and trembling: lest from those increases of probity, the mind conscious of itself and avid for praise be seized in an excess of pride, and become stained with vanity, while it seems to itself bright with virtue. But against this danger, let us hear what saint Peter preaches in the first Epistle: “If anyone,” he says, “speak, let him speak as the speeches of God; if any ministers, let him do it from the power which God administers: that God in all things may be glorified through Jesus Christ in whom is glory and dominion forever” [1Peter 4:11]. Again in the second Epistle: “Grace,” he says, “is fulfilled in you in recognition of our Lord Jesus Christ, who with his power gave us all things which now pertain to life and piety through knowledge of him who called us with his own power of glory; through which he gave us great and precious promises: that through these we might be made consorts of divine nature, fleeing the corruption of lust which is in the world” [2Peter 1:2-4]. If therefore God with his divine power gave us all things which pertain to life and piety, there is nothing more to flee than the desire of this lust which denies the power of divine work by love of its own honor; and since other lusts threaten those goods by which they are opposed, while it draws all these to itself it corrupts everything at the same time. And so let the general name of all pride be hateful whether it swells from its honor or nobility or immoderate wealth, this part of it which seems to those who lust for what is lost to be a friend to virtues, is found more harmful than all temptations. But since the higher they are the more gravely they fall, the prince of pride rejoices that those whom he could throw down by his pressure, [first] rise to heights.

Ch.17. Through humility man is truly subject to and united with God. Against this evil, however, the most solid good of humility resists. How true we have said this to be, since of all virtues fortitude is impregnable and a certain life of its members. For we discern it from those functions which it can also have common with the wise of the world and we define the same property in it because it is subject in all things to God. Nor can it lose anything from its merits whose causes and progress are caused not by itself but by its author. It is indeed worthy that the image of God should shine in Gods, thence beautiful, thence adorned, saying: “The light of your countenance is signed over us, Lord” [Ps.4:7]; otherwise it is adultery, and a union alien from the divine, if it shows the beauty of any other in the mirror of his heart, or agrees to be adorned by any other necklaces than those which it receives from the treasuries of the groom through the pledge of the holy Spirit.

Ch.18. For Demetrias, there is greater need of humility because of the purity of virginity and the splendor of her family. So whatever Christian soul should be protected by the solidity of continence, since all receive the nuptial sacrament in whatever order of their vocation, how much more the dignity of your person must be armed by the defense of this virtue, to whom such multiple matter of taking pride offers itself from the most opulent gifts of God. For however common virginity may be to you with the purity of many virgins, yet what might be easily compared with the magnificence of your home and the splendor of the most ancient family is not easily found. From which, that you not take pride, do not ascribe this to yourself because you will have put Christ ahead of them; he is true humility, true charity, true virginity. Indeed the mind is free of all contamination which, whether in itself or in its neighbor, loves nothing except what there is no doubt is from God. For to love something which is not from the work and spirit of God, is not chaste love, and it suffices to the temptor that high and shining souls have been injured by this illusion, so that those it does not impel to illicit actions, it throws down in pride of pleasing oneself.

Ch.19. Without charity, which does not seek what are its own, there is no benefit. The Apostle was no doubt speaking about this charity and explained its property with most subtle distinctions, saying: “Though I speak with the tongues of men and of angels and have not charity, I am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profits me nothing” [1Cor.13.1-3]. In the formula of which definitions, we would labor with much that is obscure, unless the following showed what kind of charity this is, in which alone so many labors of works, so many merits of virtues would not perish. Let it be that the multiple experience of speaking, which reaches not only every art of human facility, but also the skill of angelic eloquence, if it lacks charity, is comparable to the useless sounding of brass and tinkling of cymbals: let it be that having prophecy and knowledge, having faith commanding demons, is nothing, if it is empty of charity; truly he can also be alien from it who would distribute all his goods in sustenance of the poor, or who gave over his body to be burned by fire to confess Christ, would seem incredible, if saint Paul had not said it. Who also describes the members of that charity and teaches what this virtue is, without which no virtues can benefit: “Charity,” he says, suffers long and is kind; charity vaunts not itself, is not puffed up, is not ambitious, seeks not her own” [1Cor.13:4-5], and the rest.

Ch. 20. Vain glory in one’s own merit is the worst of all sins.
Therefore swelling and striving and proud defense of one’s own goods can destroy alms, can render martyrdom empty; and if one pours out great works with love of human praise and suffers savage penalties not from that fortitude which God gives, but which he assumes from himself. For this is to be swollen with one’s own confidence, this is to seek vainglory at whatever expense, this is finally to not want what are of God, and to fix one’s merit where divine help ceases. This pride is more harmful than every sin, more senseless than every kind of pride. From whatever falling into crimes it is easy to rise when the fallen seeks help from his restorer. Nothing, however, helps in this destruction, since either the proud recognizes his sin with difficulty or if he understands it, he does not run to the doctor, but offers himself a remedy from himself; nor can any healing ever benefit where the sickness is its own medicine.

Ch. 21. The virus of pride excludes humility and charity, which complement each other. This most corrupt state of pestilence excludes the spirit of true humility and true charity; for in no way are these virtues divided from each other, and the connection of both is so close that who is fixed in one of them at the same time possesses both. For as humility is a part of charity, so charity is a part of humility. And if we recall that the Apostle declared things sterile without the good of charity, we find that they have the same quality, if true humility is lacking in them. For what fruit will science have with puffing up, or faith with human glory, or generosity with boasting, or martyrdom with self-exaltation? Whence, since humility and charity tend to the destruction of pride, whatever is argued about one is held about the other.

Ch.22. There is nothing good from us if the speech is not upright. It remains now, most holy virgin of God, that you discuss the secrets of your holy heart with sober and chaste judgment, and having trampled the sting of all pride, you investigate in yourself and enumerate what and what sort of gifts your spouse conferred on you; which it is not fitting for me to survey, lest I cover too much or run over too little. For true praise would be onerous to your modesty, and I would be countering my own argument if, having persuaded to continence from human glory, I incited you to the same by my commendations. Let it therefore enter the hall of your mind: and in the secret place of your most pure conscience, see what ornaments are placed there for you: and whatever you find there that is splendid, whatever beautiful and precious, do not doubt that it is from divine work and tribute, so that you recognize the grace of the giver and the right of ownership in all the goods of your opulence. For you have received what you have and whatever increased by the diligence of your labor, was increased for you by him through whom it was begun. And you must use what God gave you: and always ask from him that you use his gifts faithfully and wisely. For we can have no good without him; and whenever we pray rightly, it is from him, as the Apostle says: “For we do not know how to pray as we ought; but that Spirit intercedes for us with sighs that cannot be described. For he who searches hearts knows that the spirit desires, since the Spirit intercedes for the saints as God wills” [Rom.8:26-27]. And lest there be doubt about what the spirit says, he has already said above: “For you did not receive a spirit of servitude again in fear, but you have received the spirit of adoption of the children in which we cry: Abba, Father, it is that very spirit bearing witness to our spirit that we are the children of God. If children, then heirs, heirs of God and joint heirs of Christ: so we suffer with him, that we may be glorified with him” [Rom.8:15-17].

Ch.23. That every righteous feeling, thought and word of ours is from God. Therefore the holy Spirit fills his organ and the finger of God touches the hearts of saints like the strings of chords. What therefore would flow, as was promised by the Lord on Pentecost into apostles and believers, would appear in a kind of fiery tongues, and make those over whom it hovered able to speak in the languages of all nations; so there is no doubt that through that inspiration useful feeling, rational speech is ministered to the spirits of the faithful; as the Lord insinuated into his disciples, he said: “When they hand you over, do not worry about how to think or what to say: for what you are to say will be given to you in that hour; for it is not you who speak, but the Spirit of your father speaking through you” [Matth.10:19-20]. Lest we believe it happens only in time of great tribulations, not in peace, let us hear the Apostle declaring that those thoughts of ours cannot be righteous unless they are placed in us by God. “Such is the faith,” he says, “we have in God through Christ; not that we are competent to think something by ourselves, but our competence is from God” [2Cor.3:4-5].

Ch.24. Whatever the saints have of virtue and charity in this life, they have from God: since whatever they will have in heaven will be from him; and from him the share from which there will be fulness. Whence since meditation from God is useful to the souls of saints, a just petition, efficacious action, firmness in faith is from God, patience in tribulation, victory in persecution, great happiness in true humility, in whom God is love, God is knowledge, God is counsel, God is fortitude. There is no doubt that this subjection is in great part made fellowship of future beatitude where “God will be all things in all” [1Cor.15:28]; what therefore in this life cannot be obtained fully, since our mortality has not yet put on immortality, nor corruption changed to incorruption; the flesh thus far desires against the spirit, and the spirit against the flesh; nor is such harmony found in anything of men so that the law which is in the members does not resist the law of the mind. On account of which what John the apostle says is taken from the person of all the holy: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” [1John 1:8]. And again he says: “Who is born of God does not sin: because God’s seed abides in him, he cannot sin because he was born of God” [1John 3:9]. Therefore it is both true that no one is without sin, because no one is without the law of sin; and who is born from God does not sin: since through the law of the mind, that is through charity which is the seed of God, he does not sin. For “charity covers a multitude of sins” [1Peter 4:8]; and without it nothing can be good, through which all sin is destroyed. While, therefore, “the body which is corrupted weighs down the soul, and the earthly dwelling greatly burdens the thinking sense” [Wisdom 9:15], it is not asserted that God is already all things in all, since no one is without the spur of temptation or the uncertainty of mutability: but that “every best given, and every perfect gift is from above, coming down from the Father of lights” [James 1:17], without doubt the share of all virtues is had whence the fulness will be had; and so much is one more blessed, nearer to God, the more there may be in him of divine grace rather than human action. “Bless,” therefore, “the Lord in all times, and his praise be always in your mouth” [Ps.33:1]; let your soul not rest except in praising the Lord. The proud will indeed be thwarted, but the meek will hear and rejoice.

Original letter:

CAP. I. Quanta fuerit Demetriadis nobilitas et virtus.--- Cum splendidissimae sanctimoniae tuae sublime propositum super humilitatis fundamenta consistere pie et sapienter intelligis, in hoc usque, o sacra Virgo Demetrias, dignationem tuae dignitatis inclinas, ut provectiones tuas etiam meo stylo exigas adjuvari. Quod ego, ad tenuitatem facultatis meae respiciens, omnibus modis recusarem, neque tam maturo et erudito animo cohortatiunculas meas adhibere praesumerem, nisi fiduciam efficiendi id quod jubetur a jubente conciperem, et tuis meritis atque orationibus confiderem esse praestandum, ut oriatur in deserto aqua et fiant in sicca terra flumina. Unde collaborandum tibi mecum est, ut qui sapientiam praestat parvulis, et linguas mutorum facit disertas, jubeat de cordis mei ariditate profluere, quod sitis tua digne possit haurire. Quae ergo materia stylo dabitur, et unde loquendi tecum causa sumetur? Si laudes tuas scribere aggrediar, et majorum seriem, quae per te multum illustratur, evolvam, onerosum me forte et impudentem videri posse arbitror, qui vel humanae tibi gloriae tentationem adulando ingeram, vel tuis ac tuorum praedicationibus ingenium meum par esse praesumam. Si vero de commendando virginitatis bono disseram, superflua erit ejus nunc propositi insinuatio, quod tu a primo aetatis tuae flore sine humanis cohortationibus elegisti: et de quo inter ipsa principia multi, qui tunc in Ecclesia praeeminebant, merito non siluerunt. Valde enim mirabile erat, et inter praecipua divinae gratiae exempla numerandum, quod virgo Anicia, super omne fastigium Trabeatae nobilitatis evecta, de cujus fecunditate avis atque atavis responsura posteritas et familiae votis exspectabatur et patriae, converso repente animo, desiderio coelestium nuptiarum declinasti mortale conjugium, et ut omnem prosapiam tuam etiam hujus virtutis titulo consecrares, prima stirpis tuae perpetuam te virginem Filio virginis spopondisti. Illam ergo aetatem tuam et illa principia rationabiliter doctissimi viri suis adhortationibus incitarunt, et licet plantationi suae summus agricola valida ad profectum tuum incrementa praeberet, cooperatores tamen gratiae Dei opportune piam adhibuere culturam, ut germen tenerum fortitudinis robur acciperet, et dignos generositate sua fructus propositi tui arbor afferret. Nostris autem paginis quid erit loci? Et post ornatissima scripta excellentium magistrorum, quid utilitatis in eo, quem indicere dignata es, sermone reperies, nisi forte quia et illorum doctrinis et tuis studiis ad sublimiores gradus virtutum consuetudo proficit, cavendae te elationis admoneam, et humilitatis tibi sinceritatem fida suggestione commendem, ut in omnibus actionibus in quibus tibi es bene conscia numquam audeas esse secura. CAP. II. Veras virtutes a falsis esse discernendas.---De hoc igitur congruentissimo tibi et saluberrimo bono, quod Dominus donaverit disseramus, ut inspectioni nostrae non tantum visibilia ejus, sed etiam occulta reserentur. Est enim multiplex virtutis istius qualitas, et licet in exterioribus quoque pulchra sit, in intimis tamen suis multo est speciosior, multoque luculentior; ubi nihil obscurum, nihil turbidum, nihil est inquietum: quia pax multa diligentibus legem Dei, et non est illis scandalum. Accessuri autem ad beatae humilitatis intuitum, omnem illam abjectionem, quae ignavos et inconstantes animos deprimit, repellamus; nec generale nomen ita nos a judicio discretionis excludat, ut omnes quoquomodo humiles putemus esse laudabiles. Imitatur quidem plerumque necessitas voluntatem, et ab imagine modestiae parum differt forma segnitiae. Sed aliud est quod gravat, aliud quod exercet; nec in eumdem finem venit labor indeclinabilis miseriae, et expetitae fortitudo patientiae. Unum est paupertatis vocabulum, sed non una mens pauperum: quia non idem est gaudere bene expensis divitiis, quod aut gemere de non acquisitis, aut dolere de perditis. Timoris etiam quo Deus metuitur, nulla est in appellatione distinctio; sed aliud est timere quia peccaveris, aliud timere ne pecces; et ibi est formido de supplicio, hic sollicitudo de praemio. Ob hoc enim de illo servili metu dicitur quia perfecta charitas foras mittit timorem; de hoc vero liberali: Timor Domini sanctus, manens in saeculum saeculi. Remota itaque illa specie humilitatis, quae tota sine fructu est, voluntarios tantum pendamus affectus, qui etiamsi in gradibus meritorum inveniuntur impares, non sunt tamen ab ipsa virtute discordes. CAP. III. Primum humilitatis bonum, dilectionem et concordiam inter homines servare.---Prima ergo humilitatis ratio in communis vitae versatur officiis, quibus et divina clementia conciliatur, et societas humana connectitur. Multum enim ad roborandum dilectionem valet, cum secundum doctrinam apostolicam, invicem se homines honore praeveniunt, et alteri alterum superiorem existimantes, amant servire subjecti, et nesciunt tumere praelati; cum et pauper divitem non sibi dubitat anteferre, et dives pauperem sibi gaudet aequare; cum et sublimes non superbiunt de claritate prosapiae, et pauperes non extolluntur de communione naturae; cum denique non plus tribuitur magnis opibus quam bonis moribus; nec major ducitur phalerata iniquorum potentia quam rectorum inhonora justitia. Ab hoc aequo et modesto jure concordiae, in quo nullum est de gradu superiore certamen, nec felicitas aut inflat propria, aut urit aliena, pulchre et mirabiliter a plerisque proficitur ad illam humilitatis fortitudinem, quae et se extra omnem constituit dignitatem, et mavult apta esse injuriis accipiendis, quam idonea repellendis; ut impleatur quod ait Dominus: Qui vult tecum judicio contendere et tunicam tuam tollere, dimitte ei et pallium; et quicumque te angariaverit mille passus, vade cum illo et alia duo. Illudquo quod Apostolus docet dicens: Quare non magis injuriam accipitis? quare non magis fraudem patimini? Tales enim multum ad imitationem ipsius Domini nostri et Salvatoris accedunt; qui cum dives esset, pauper factus est; et, cum malediceretur, non maledicebat; et percutienti se non comminabatur; et quoniam dixerat; Diligite inimicos vestros, benefacite iis qui vos oderunt; ut hujusmodi benevolentiam confirmaret exemplo, ipse pro iis a quibus crucifigebatur orabat. CAP. IV. Verum humilem, gloriam et opes saeculi fastidire.---Qui ergo fideliter et scienter intelligunt quo opere salvati et quo pretio sint redempti, nolunt de mundi hujus sapientibus, nolunt esse de fortibus: quoniam, sicut ait Apostolus, quae stulta sunt mundi elegit Deus, ut confundat sapientes: et infirma mundi elegit Deus, ut confundat fortia; et ignobilia mundi et contemptibilia elegit Deus, et quae non sunt, ut ea quae sunt destrueret; ut non glorietur omnis caro in conspectu ejus: id est, ut nemo se placere Deo per mundi sapientiam putet, quae tota carnalis est, et a vera sapientia cum omni sua vanitate destruitur: Dominus enim novit cogitationes sapientium, quoniam vanae sunt. Cum itaque discipuli veritatis humanam gloriam fugiunt, et a temporalium amore desciscunt, ut quae Dei sunt sapiant, non quae hominum, proficiunt sensibus, non deficiunt; neque vigorem cordis amittunt, sed excellentissimae intelligentiae lumen accipiunt; viventes quidem in hoc mundo, sed omnes mundi strepitus relinquentes, ut redimant tempus, quia dies mali sunt. Quo autem pretio quies hujus temporis aptius comparatur, quam ut ipsi mundo omnes divitiae, omnes dignitates et universarum cupiditatum materiae refundantur, et sancto beatoque commercio ematur Christiana libertas, fiantque filii Dei de paupertate divites, de patientia fortes, de humilitate sublimes? Non enim, ut dilectores hujus saeculi putant, pravi cordis aut segnis est animi terrenas opes spernere, honores occiduos fastidire, nec ibi gloriam quaerere ubi laudatur peccator in desideriis animae suae, et qui iniqua gerit benedicitur. Unde si vere intelligatur, contemptus iste rerum praesentium ad quae tendat, et qualia concupiscat, nihil hujusmodi mentibus rectius, nihil invenietur erectius, quae sacratissimis desideriis universa transcendunt, neque ad ullam creaturam quamvis potentem atque mirabilem, sed ad ipsum omnium visibilium et invisibilium ambiunt creatorem; cui appropinquare clarescere est, quem timere gaudere est, cui servire regnare est. CAP. V. Non solos pauperes, sed etiam divites humilitate Christiana ornari posse.---Sed haec virtus quae temporalis copiae et potentiae negligens ad vitam aeternam angusta via et ardua enititur, non debet voluntarios pauperes in consortium Christianae humilitatis admittere; eos autem a societate boni hujus excludere, qui ampla praedia, magnifica patrimonia, et multas in hoc saeculo possident facultates: cum in populo Dei multi semper qui divitiis bene uterentur exstiterint, nec ullo modo vel dici vel cogitari liceat quod Abraham, et Isaac, et Jacob, quorum se esse Deum Dominus protestatus est, ideo vera humilitate caruerint, quia pauperes non fuerunt. Aut quod vir sacratissimus Melchisedech, Domini et Salvatoris nostri praeferens formam, non fuerit perfecte humilis, quia et sacerdotio eminebat et regno. Vel quod beato Job, de quo Deus pronuntiat, dicens: Numquid considerasti servum meum Job, quod non sit ei similis in terra, homo simplex et rectus, et timens Deum, et recedens a malo? Ideo virtus ista defuerit, quia erant (sicut scriptum est) in possessione ejus septem millia ovium, et tria millia camelorum, quingenta quoque juga boum, et quingentae asinae, ac familia multa nimis; eratque vir ille magnus inter omnes Orientales. Qui si tunc istius gratiae particeps factus est, quando omnibus facultatibus perditis, universa quoque familia filiisque privatus, et percussus vulnere pessimo a planta pedis usque ad verticem capitis, testa saniem radebat, sedens in stercore, ad imaginem elationis tentationisque postmodum revocatus est, quando corporis incolumitate renovata, septem rursus filiorum triumque filiarum factus est pater, et duplo in universam substantiam est ditatus augmento. Absit autem ab animis fidelium tam irreligiosa persuasio, ut cuiquam sanctorum, quibus Deus et divitias est largitus et honores, ad capiendum verae humilitatis meritum credatur vel opulentia obfuisse, vel dignitas; cum eis ad hujus virtutis provectum utraque profuerint. Quamvis enim tota vita hominis tentatio sit super terram, et tam abundantia quam inopia, materia soleat esse peccati, cum vel dives extollitur ad superbiam, vel pauper prosilit ad querelam, exstiterunt tamen in omni tempore, et in nostra quoque aetate non desunt, sicut et boni pauperes, ita et boni divites. Nec frustra beatus apostolus Paulus Timotheum admonet, dicens: Divitibus hujus saeculi praecipe non superbe sapere, nec sperare in incerto divitiarum, sed in Deo, qui praestat nobis omnia abunde ad fruendum; bene agere, divites fieri in operibus bonis, facile tribuere, communicare, thesaurizare sibi fundamentum bonum in futurum: ut apprehendant veram vitam. Quod utique fieri in universa Ecclesia, quae per totum mundum est diffusa, non dubium est, et pauperes Christi non eorum tantum facultatibus sustineri, qui ut expeditiores Dominum sequerentur, simul se omnibus suis opibus exuerunt; sed eidem operi etiam illorum substantias deservire, qui possessionibus suis non aliter quam rebus pauperum praesunt, et ecclesiasticae utilitati sub quadam procuratione famulantur, elaborantes singuli pro suarum virium portione, ut ad victum atque vestitum familiae Dei necessaria conferantur, et simul prospicientes ut in domibus ipsorum sub justo sanctoque moderamine omnes et benignitas foveat, et disciplina contineat: dicente Apostolo: Si quis autem suorum, et maxime domesticorum curam non habet, fidem negavit, et est infideli deterior. CAP. VI. Omnes sanctos Ecclesiae filios aliis rebus dispares, sola humilitate pares effici.---Cum itaque Ecclesia Dei, quae est corpus Christi, ita sit multimoda varietate contexta, ut in unum decorem etiam quae non sunt paria concurrant, et de omni genere hominum, de omni gradu officiorum, de omni mensura operum, de omni qualitate virtutum fiat totius aedificationis inseparabilis connexio et indifferens pulchritudo, nec desit soliditati quod non defuerit portioni, tantaque ibi sit pax tantaque concordia ut non possit esse nisi omnium quod est etiam singulorum, indubitanter apparet copulatricem quamdam esse virtutem, qua sibi confoederatur et concinit multiplex sanctorum unitas et speciosa diversitas. Haec autem virtus vera humilitas est quae inter quoslibet meritorum gradus numquam sui potest esse dissimilis. Nam et in officiorum vicissitudine, et in mansuetudinis lenitate, et in voluntariae paupertatis electione, invenitur multa distantia, et alter altero in propositi sui devotione aut major aut minor est; in vera autem humilitate nihil divisum, nihilque non solidum est; et ideo, omnes participes suos unum facit, quia inaequalitatem ipsa non recipit. CAP. VII. Veram humilitatem in perfecta et integra gratiae confessione consistere.---Hujus igitur boni proprietas in confessione est gratiae Dei, quae tota repellitur nisi tota suscipitur. Sicut enim alienus est a numero fidelium et a sorte sanctorum qui in aliquo a catholica veritate dissentit, ita extra gratiam efficitur, qui aliquid de ejus plenitudine diffitetur, quasi homo auxilio Dei in quadam actionum suarum parte egeat, in quadam autem parte non egeat, sitque ullum tempus ullumve momentum quo perniciosum illi esse non possit si ab eo Spiritus sanctus defuerit; qui utique secundum verae Deitatis essentiam ubique totus est, et omnia comprehendit; sed ab illis modo quodam intelligitur recedere, quos destiterit gubernare. Cessatio quippe auxilii ejus pro absentia accipitur, quam sibi insanissime utilem putat qui in iis quae recte gesserit se magis quam Deum gaudet operatum. Plene ergo et veraciter confitenda est gratia Dei, de cujus hoc primum munere est ut auxilium ipsius sentiatur. Propter quod dicit Apostolus: Nos autem non spiritum mundi accepimus, sed spiritum qui ex Deo est, ut sciamus quae a Deo donata sunt nobis. Unde si quis est qui aliqua se habere existimat bona, quorum non Deus largitor sit, sed ipse sibi auctor existat; manifestum est hunc non Dei spiritum habere, sed mundi, et de illa saecularis sapientiae tumere doctrina, de qua dicit Dominus: Perdam sapientiam sapientium, et prudentiam prudentium reprobabo. Ubi sapiens? ubi scriba? ubi conquisitor hujus saeculi? Nonne stultam fecit Deus sapientiam hujus mundi? Secundum quam, sicut ait Apostolus, quidam cum cognovissent Deum, non sicut Deum glorificaverunt, aut gratias egerunt; sed evanuerunt in cogitationibus suis, et obscuratum est cor insipiens eorum. Dicentes enim se esse sapientes, stulti facti sunt. Videsne qualis superbis retributio debeatur, et quali mercede repleantur, qui si quo modo ad cognitionem veritatis accesserint, suae hoc sapientiae tribuunt, et de naturali ingenio gloriantur; tamquam Deum, non Dei munere, sed proprii intellectus facultate cognoverint? Omnia quidem elementa mundi, et universae creaturarum naturae, hoc ipsa sui exigunt specie, ut invisibilia Dei per ea quae facta sunt, intellecta conspiciantur; et in pulchritudine coeli et terrae quaedam sunt paginae ad omnium oculos semper patentes, et auctorem suum numquam tacentes, quarum protestatio doctrinam imitatur magistrorum et eloquia Scripturarum. Sed quidquid illud est quo corporeorum sensuum exteriora pulsantur, in agro cordis cui impenditur ista cultura, nec radicem potest figere, nec germen emittere, nisi ille summus et verus agricola potentiam sui operis adhibuerit, et ad vitalem profectum ea quae sunt plantata perduxerit. Sive enim contemplatio creaturarum, sive sacrorum series voluminum, sive scientia disserentium, sincero et assiduo testimonio praedicet veritatem, neque qui plantat est aliquid, neque qui rigat, sed qui incrementum dat Deus. CAP. VIII. Superborum ruinam omnium esse gravissimam.---Inter omnes igitur lapsus hominum, inter omnia commissa peccantium, nulla est gravior quam superborum ruina; maxime cum ipsa elatio in Dei tendit injuriam. Nam aliter inflantur, qui cupiditate extollentiae singularis omnibus appetunt anteferri; aliter vero intumescunt, qui Dei auxilium refutantes, quae fieri sine ipsius opere non possunt, ex sua perfici virtute contendunt, et spem suam a Domino auferunt, atque ad se transferunt: ut adimpleatur in eis quod scriptum est: Maledictus homo qui spem habet in homine, et firmat carnem brachii sui, et a Domino discedit cor ejus. Haec superbia a diabolo sumpsit exordium: qui quoniam sua, quam a Creatore acceperat, potentia et dignitate sibi placuit, seque auctoris sui gloriae comparavit, cum iis angelis quos in consensum impietatis suae traxerat, a coelesti humilitate dejectus est. Et ideo primis hominibus nocere potuit, quia illis male credulis per mendacia venenata persuasit ut meliores se futuros putarent, si in libertatem sui arbitrii prosilirent, quam si in legis datae custodia permanerent. CAP. IX. Superbiam, qua quis suorum sibi vult auctor esse bonorum, omnis esse peccati initium.---Sive itaque in lapsu diaboli, sive in praevaricatione hominis, initium peccati superbia est, quae congruenter et avaritia nominatur, quia utraque appellatio eum significat appetitum qui et suam mensuram concupiscat excedere, et non dignetur dives esse, nisi propriis: tamquam habeat hoc simile Deo, ut bonorum suorum ipse sibi fons, ipse sibi sit copia. Haec autem elatio de perverso usu donorum Dei nascitur. Nam si conditor naturarum nulla pulchra, nulla sublimia naturis rationabilibus contulisset, unde se extollerent non haberent. Nemo enim de iis quae non accepit superbit, nec inflari quisquam de eo potest, quod a participatione ejus alienum est. Numquam gloriatur de sobrietate temulentus, neque de benevolentia invidus, aut de lenitate saevus, vel de castitate extollitur impudicus. Ipsa se a virtutibus vitia secernunt, et cum in peccatis agitur, non insita per naturam, sed ex mala voluntate concepta ut propria diliguntur: quia, sicut scriptum est, mendax de proprio loquitur. Cum autem in bonis et rectis actibus laudabilis vita ducitur, Dei est quod geritur, Dei est quod amatur. Omne enim datum optimum et omne donum perfectum desursum est, descendens a Patre luminum. Unde quia inter vitia aut nulla est aut rara jactantia, et facile spernitur qui de opprobrio gloriatur, malum superbiae maxime virtutibus est cavendum, quia nullis opportunius insidiatur, quam quibus laus justa debetur. CAP. X. Ex bonis operibus superbiam et Pelagianam haeresim esse natam; nec non et Pelagianorum reliquias.---Cum ergo per ineffabilem misericordiam Dei captivis libertas, perditis salus, mortuis vita reparatur, cum in sacramento crucis et resurrectionis Christi ad novitatem redit vetustas, et ad innocentiam regeneratur impietas, antiquus hostis malignius fremit et acrius inardescit, et cum innumeris nocendi artibus humanum genus nitatur evertere, serens discordias, incitans iras, acuens cupiditates, suadens turpia, falsa commentans et errorum laqueos per opinionum commenta multiplicans, plus uritur de virtute stantium quam laetetur de fragilitate labentium. Multi enim servientes Deo, et in lege ejus die ac nocte meditantes, cruxifixerunt carnem suam cum desideriis et concupiscentiis, omniumque illecebrarum incentiva domuerunt; non damnis victi, non persecutionibus fracti, non prosperitatibus depravati, mundum istum nec dilexere obsequentem, nec timuere terrentem. Tantam itaque firmitatem, et tam sublime propositum qua impugnatione diabolus posset adoriri, nisi ut quibus non potuerat persuadere vitiorum amorem, immitteret laudis cupiditatem; et inde novissima instrueretur tentatio, unde nocuit prima deceptio? Non itaque desidiosis et tepidis, neque inertibus et incultis, sed magis quibusdam animis sedulis et bonorum actuum probitate luculentis, per gloriam irrepsit humanam; et quos impulsione non movit, elatione dejecit. Quanto enim clariores erant meritis, tanto eos aptiores suis invenit insidiis. In paradiso namque Ecclesiae constitutos, et virtutum deliciis abundantes, ad confidentiam liberi incitavit arbitrii, ut profectus suos in se constituerent, et ad arborem propriae voluntatis manum praesumptionis extenderent. Restiterunt quidem huic impietati recta innumerabilium corda sanctorum, et non solum docti quique pontifices, verum etiam universales Ecclesiae plebes, apostolicae sedis exemplo, insaniam novi dogmatis horruerunt. Sed invenerunt quidam viperina consilia, quibus doctrinae suae virus infunderent, et quorum linguam per dolos falsae rationis armarent. Hinc illa erat naturae humanae fraudulenta laudatio, et illaesae per omnes homines originalis defensio dignitatis; hinc Adae peccatum exemplo posteris asserebatur nocuisse, non transitu; et quam illi possibile fuerat non violare mandatum, tam liberum esse unicuique declinare delictum; hinc evacuatio baptismatis parvulorum, qui sola adoptione donari, nullo autem reatu dicerentur absolvi; hinc postremo divinae gratiae simulata et insincera confessio, quae secundum merita daretur, non ex qua merita nascerentur. Quam partem superbae praedicationis quidam sibi, cum caetera abnuerent, servaverunt. Sed hoc eos aut nimis imperite aut valde nequiter fecisse non dubium est, ut omnium hominum generalem ruinam meritorum privilegio sublevarent; et cum inter nostros originalis peccati vulnera faterentur, inter suos tamen hoc tenere ostenderent, quod primorum hominum praevaricatio solis imitatoribus obfuisset; naturalem autem facultatem nihil sui in alieno amisisse peccato, cui et possibile esset et liberum per voluntariam devotionem promereri gratiae largitatem. CAP. XI. Omnes in peccato natos, a salute alienos esse, nisi in Christo renascantur.---Verum istam damnati dogmatis portionem catholicae mentes facile intelligunt, et merito detestantur. Dicente enim Domino Jesu: Non est opus sanis medicus, sed male habentibus; non enim veni vocare justos, sed peccatores: convincuntur isti in superbia etiam sine voce clamare: Sani sumus, opus medico non habemus; quae nobis exspectanda sunt praesidia de ope gratiae, quibus suppetunt vires de incolumitate naturae? Non autem frustra Joannes protestatur et dicit: Ecce Agnus Dei, ecce qui tollit peccata mundi. Nec frustra scriptum est: Nemo mundus a sorde, nec infans, cujus unius diei vita est super terram; et: Quis poterit facere mundum de immundo conceptum semine? Nonne tu qui solus es? Propter quod, sicut nunc in Ecclesia manet constitutio Salvatoris dicentis: Nisi quis renatus fuerit ex aqua et Spiritu sancto, non intrabit in regnum coelorum; ita sacratissime erat in lege praecautum ut natus puer, nisi die circumcideretur octavo, exterminaretur anima ejus de populo suo, nullum in haereditate Israel habitura consortium. Quae omnia, et multo plura documenta, non tanta cura sacris paginis Spiritus sanctus inseruisset, si talis esset natura in filiis Adam, qualis in ipso est principaliter instituta. Sed quia Filius Dei venit ut solveret opera diaboli, et ut quaereret ac salvaret quod perierat, manifestum est omnes in Adam damnationi obnoxios esse nascendo, nisi in Christo liberati fuerint renascendo. Unde vigilanter nobis considerandum est in ipso regenerationis munere quid geratur. Quamvis enim ad unum concurrant omnes ejusdem mysterii portiones, aliud tamen est quod visibiliter agitur, aliud quod invisibiliter celebratur; nec idem est in sacramento forma, quod virtus, cum forma humani ministerii adhibeatur obsequio, virtus autem per divini operis praestetur effectum; ad cujus utique potentiam referendum est quod dum homo exterior abluitur, mutatur interior; et fit nova creatura de veteri, vasa irae in vasa misericordiae transferuntur, et in corpus Christi convertitur caro peccati; de impiis justi, de captivis liberi, de filiis hominum fiunt filii Dei, qui non ex sanguinibus, neque ex voluntate viri, neque ex voluntate carnis; sed ex Deo nati sunt. Quod quia indubitanter accepimus, verissimum est quod Apostolus docet, dicens: Quicumque enim spiritu Dei aguntur, ii filii sunt Dei. Unde videant cujus se haberi filios velint, qui definierint omnes homines voluntate propria regi, cum idem Apostolus protestetur et dicat: Qui spiritum Christi non habet, hic non est ejus. CAP. XII. In solo Deo esse gloriandum, a quo omnis virtus, gloria et sapientia est.---Refutata igitur superborum impia vanitate, quibus in peccatum etiam illa quae in eis videntur laudanda vertuntur, nos illam humilitatem cui virtus et gloria Deus est eligamus, scientes prophetam David cecinisse de sanctis: Domine, in lumine vultus tui ambulabunt, et in nomine tuo exsultabunt tota die, et in tua justitia exaltabuntur: quoniam gloria virtutis eorum tu es. Qui et alibi piissime confitetur Dominum in sanctis suis esse laudandum, dicens: Mirabilis Deus in sanctis suis: Deus Israel ipse dabit virtutem et fortitudinem plebi suae. Huic etiam Jeremias concordat et dicit: Haec dicit Dominus: Non glorietur sapiens in sapientia sua, et non glorietur fortis in fortitudine sua, et non glorietur dives in divitiis suis; sed in hoc glorietur qui gloriatur, intelligere et scire quia ego sum Dominus. Ipse vero intellectus et scientia unde habeantur, pandunt Proverbia Salomonis, et dicunt: Quoniam Dominus dat sapientiam, et a facie ejus scientia et intellectus. Et in Ecclesiaste libro ipsius legimus quod et corda et opera justorum in manu Dei sint, et tantum in studiis suis proficiant, quantum eos ille provexerit. Quantumcumque, inquit, laboraverit homo ut quaerat non inveniet. Et quodcumque dixerit sapiens ut sciat, non potest invenire, quia universum hoc vidit cor meum, quia justi et sapientes, et operationes eorum in manu Dei. Tale est quod Apostolus praedicat, dicens omne verbum bonum et omne opus sanctum donum esse Spiritus sancti, sine quo nihil recte agatur. Ideo, inquit, notum vobis facio quod nemo in spiritu Dei loquens dicit anathema Jesu, et nemo potest dicere, Dominus Jesus, nisi in Spiritu sancto. Divisiones vero sunt gratiarum, idem autem Spiritus; et divisiones ministrationum sunt, idem autem Dominus; et divisiones operationum sunt, idem vero Deus qui operatur omnia in omnibus. Unicuique autem datur manifestatio Spiritus ad utilitatem. Alii quidem per Spiritum datur sermo sapientiae, alii autem sermo scientiae secundum eumdem Spiritum, alteri fides in eodem Spiritu; alii operatio virtutum, alii prophetia, alii discretio spirituum, alii genera linguarum, alii interpretatio sermonum. Haec autem omnia operatur unus atque idem Spiritus, dividens singulis prout vult. CAP. XIII. Sine Christi operantis in nobis auxilio nihil boni nos agere; nec ita auferri liberum arbitrium, sed juvari.---Sunt et alia innumerabilia testimonia quae ex paginis et novi et veteris Testamenti quadam conclamatione confirment hanc esse verae humilitatis excellentissimam dignitatem, ut omnia quae hominem faciunt christianum ad divinae gratiae donum referantur. Sed tantam multitudinem sententiarum in unum congerere immodicum fuit, praesertim cum mihi sermo esset ad sanctimoniam tuam, cui ex formula eorum quae commemoravimus omnia se aut recordanti offerent aut legenti, licet quaedam etiam brevissima tantae sint plenitudinis, tantaeque virtutis, ut nullo adversantis ingenio possint in sensum alium detorqueri. Nam quae contradictio admitti potest in eo quod ipsa Veritas discipulis suis per Evangelium Joannis dixisse narratur: Sicut palmes, inquit, non potest facere fructum nisi manserit in vite, sic nec vos, nisi in me manseritis. Ego sum vitis, vos palmites. Qui manet in me et ego in eo, hic fert fructum, quia sine me nihil potestis facere. Nonne convincitur palmes elatus quod omni fertilitate vacuatur, si vitis ubertate non alitur? Quis enim sine auxilio gratiae fructum potest afferre justitiae, aut quis audet dicere se a Christo non dividi, qui Christum in se diffitetur operari? An forte verendum est ne liberum tollere videamur arbitrium, cum omnia per quae propitiatur Deus ad ipsum dicimus esse referenda? Quod nequaquam esse consequens luce veritatis ostenditur: operante enim Spiritu Dei juvatur arbitrium, non aufertur: et hoc agit gratia, ut voluntas peccato corrupta, vanitatibus ebria, seductionibus circumsepta, difficultatibus impedita, non remaneat in languoribus suis, sed per opem miserentis medici curata revalescat, et gaudeat se non interrogantem edoctam, et non quaerentem esse quaesitam, quia impletur quotidie quod Isaias propheta praedixit: Quibus non est annuntiatum de eo, videbunt; et qui non audierunt intelligent. Quomodo autem hoc fiat Joannes docet dicens: Scimus quia ex Deo sumus, et mundus totus in maligno positus est; et scimus quoniam Filius Dei venit et dedit nobis sensum ut cognoscamus verum Deum, et simus in vero Filio ejus. Quod utique nunc quoque eadem potentia Dominus indesinenter operatur, qui ait: Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi. CAP. XIV. In nullo gratiae operationem ab humana voluntate praeveniri.---Ut ergo misericordiam Dei quaeramus, Dei misericordia est qui ait: Miserebor cui misertus ero, et misericordiam praestabo cui misericordiam praestitero. Unde mire per Jeremiam idem Dominus manifestat, quod Dei gratiam nemo praeveniat merito suo, sed propter dilectionem qua Deus diligit etiam aversos ad misericordiam trahi. Dilectione, inquit, aeterna dilexi te: propterea traxi te ad miserationem, quia aedificabo te, et aedificaberis, virgo Israel. Cui sententiae Joannes quoque apostolus congruit dicens: Non quasi nos dilexerimus Deum, sed quoniam ipse dilexit nos; et infra: Nos ergo diligamus, quoniam Deus prior dilexit nos. Paulus quoque apostolus in eadem est sententia, dicens in Epist. ad Timoth. II: Collabora Evangelio secundum virtutem Dei qui nos liberavit et vocavit vocatione sancta, non secundum opera nostra, sed secundum propositum suum et gratiam, quae data est nobis ante tempora aeterna. Ad Titum etiam scribens, docet nullo bono hominis merito Dei gratiam praeveniri. Eramus, inquit, et nos insipientes aliquando, increduli, errantes, servientes desideriis et voluptatibus variis, in malitia et invidia agentes, odibiles, odientes invicem. Cum autem benignitas et humanitas apparuit Salvatoris nostri, non ex operibus justitiae quae fecimus nos, sed secundum suam misericordiam salvos nos fecit, per lavacrum regenerationis Spiritus sancti quem effudit abunde in nos per Jesum Christum Salvatorem nostrum, ut justificati gratia ipsius, haeredes simus secundum spem vitae aeternae. Omnis igitur illuminatarum mentium pius motus alienari quidem non potest a propria hominis voluntate, siquidem nihil recte faciet nisi quod volens egerit; sed ut ad id quod aequum et utile est animi tendat intentio, de illius aeternae et incommutabilis voluntatis inspiratione concipitur. Et sicut arte medici fit in oculis caligantibus, ut possint videre quod non vident, nec tamen non ipsorum est visio quam medicina contulerit, ita in cordibus tardis et hebetibus per Spiritum sanctum acies obducta tergitur, et de vero lumine tenebrosae jam et deficientes lucernae lumen accipiunt; nec tamen nisi ipsarum erit quidquid fulgoris acceperint. Unde dicit Dominus: Ignem veni mittere in terram; et quid volo nisi ut ardeat? Et idem jubet ut lucernae nostrae sint semper ardentes, ut scilicet superno igne accensus animus non tepescat, sed studeat semper ardere; ac si vigorem ejus aliqua turbarit adversitas, unde coepit inflammari, inde poscat igniri. CAP. XV. Ideo dari praeceptum ut praecipientis quaeratur auxilium, cui homo obediendo cooperetur.---Proinde quia manifestissime et prophetica, et evangelica, et apostolica doctrina, nec superbos nos vult esse, nec desides cooperatores nos esse oportet gratiae Dei, ut illam excitantem, juvantem, locupletantem et quotidie provehentem, vigilanter et sobrie subsequamur, numquam cessantes ab actione gratiarum, quia inter secunda vitae istius et adversa, quibus gemina semper tentatione pulsamur, si proficimus, inde alimur; si stamus, inde subsistimus; si recidimus, inde reparamur. Dicit enim Spiritus per prophetam David: A Domino gressus hominis dirigentur, et viam ejus volet. Cum ceciderit, non collidetur, quia Dominus supponit manum suam. Non itaque frustra praecipitur ut boni simus, cum dicitur: Declina a malo, et fac bonum. Sed nec frustra per Jeremiam dicit Dominus: Timorem meum dabo in cor eorum, et visitabo eos ut bonos eos faciam. Nec superflua erat praeceptio Pauli apostoli ad Romanos dicentis: Noli vinci a malo, sed vince in bono malum; cum Corinthiis dicat: Oramus autem ad Deum ut nihil mali faciatis. In omnibus enim monitis Dei atque mandatis una eademque ratio est et divinae gratiae et humanae obedientiae; nec ob aliud umquam datur praeceptum, nisi ut quaeratur praecipientis auxilium. Voces enim docentium et litterae paginarum quae ad eruditionem audientium vel legentium Deo serviunt, non carent ejus virtute cui serviunt; et quando id quod jubetur obedienter perficitur, tunc effectus divini operis declaratur. CAP. XVI. Quantopere cavenda sit in bonis operibus elatio, quae omnia corrumpit.---Vigilant autem tentatoris insidiae, ut ubi proficit devotio, surrepat elatio, et ut homo de bono opere in se potius quam in Domino glorietur. Sed sollicitudo nos Apostoli contra hoc periculum monet dicens: Cum timore et tremore vestram salutem operamini. Deus est enim qui operatur in vobis et velle, et operari pro bona voluntate. Quanto ergo excellentius in mandatis Dei quique proficiunt, tanto majores habent causas formidinis et tremoris: ne de ipsis probitatis augmentis mens sibi conscia et laudis avida in superbiae rapiatur excessus, et fiat immunda vanitate, dum sibi videtur clara virtute. Sed contra hoc periculum quid beatus Petrus in prima Epistola praedicet audiamus: Si quis, inquit, loquitur tamquam sermones Dei; si quis ministrat, tamquam ex virtute quam administrat Deus: ut in omnibus honorificetur Deus per Jesum Christum, cui est gloria et imperium in saecula. Idem in Epistola secunda: Gratia, inquit, vobis adimpleatur in recognitione Domini nostri Jesu Christi, qui nunc omnia nobis divina virtute sua, quae ad vitam et pietatem pertinent, donavit per agnitionem suam, qui vocavit nos propria gloriae virtute; per quam maxima nobis et pretiosa promissa donavit: ut per haec efficiamini divinae consortes naturae, fugientes ejus quae in mundo est concupiscentiae corruptionem. Si ergo omnia quae ad vitam et pietatem pertinent Deus nobis divina sua virtute donavit, nihil magis fugiendum est quam appetitus hujus concupiscentiae, quae virtutem negat divini operis, amore propriae dignitatis; et cum aliae cupiditates ea tantum bona quibus adversantur, imminuant, haec dum omnia ad se trahit, simul universa corrumpit. Cum itaque totius superbiae generale nomen odiosum sit, sive illa de honore suo, seu de nobilitate, vel de immodicis opibus intumescat, haec pars ipsius omnibus tentationibus nocentior invenitur, quae videtur iis quas perditas cupit, amica esse virtutibus. Sed quia sublimiora quaeque gravius corruunt, gaudet princeps superbiae, eos quos potuerit sua impulsione prosternere, ad celsiora crevisse. CAP. XVII. Per humilitatem homo vere Deo subditur et unitur.---Huic autem malo firmissimum bonum humilitatis occurrit. Quam ideo diximus veram, quia omnium virtutum inexpugnabilis fortitudo, et quaedam suorum est vita membrorum. Discernimus enim illam ab iis officiis quae potest etiam cum mundi sapientibus habere communia, et in eo proprietatem ipsius definimus, quod per omnia Deo subditur. Nec potest quidquam de meritis suis perdere, quorum causas atque profectus non in se, sed in suo auctore constituit. Dignum quippe est ut imago Dei Deo splendeat, et inde pulchra, inde sit compta, dicens: Signatum est super nos lumen vultus tui, Domine; alioquin adultera est, et a divino aliena conjugio, si alterius cujusquam decorem in speculo sui cordis ostentat, aut ullis aliis monilibus acquiescit ornari, nisi illis quae de thesauris sponsi per sancti Spiritus pignus accepit. CAP. XVIII. Demetriadi magis humilitate opus esse, propter et virginitatis puritatem et familiae splendorem.---Si autem quaelibet anima Christiana hujus debet continentiae soliditate muniri, quia omnes nuptiale sacramentum in quocumque vocationis suae ordine susceperunt, quanto magis personae tuae dignitas praesidio hujus virtutis armanda est, cui de opulentissimis gratiae Dei donis tam multiplex se ingerit materia gloriandi. Quamvis enim communis tibi sit cum multarum virginum puritate virginitas, non tamen facile reperitur quae possit tibi magnificentia domus et splendore antiquissimae familiae comparari. De quibus ut non superbias, nec tibi hoc ipsum, quod eis Christum praeposueris, ascribas; ipse est vera humilitas, vera charitas, vera virginitas. Ab omni quippe contaminatione mens libera est, quae sive in se, sive in proximo nihil diligit, nisi quod ex Deo esse non ambigit. Nam amare aliquid quod non ex opere et spiritu Dei sit, non est casta dilectio, et sufficit tentatori sublimes et claras animas hac illusione violasse, ut quas ad illicita non impulit, placendi sibi ad elationem dejecerit. CAP. XIX. Sine charitate, quae non quaerit quae sua sunt, nihil prodesse.---De hac charitate sine dubio Apostolus loquebatur, et istius proprietatem subtilissimis discretionibus eliquabat dicens: Si linguis hominum loquar et angelorum, charitatem autem non habeam, factus sum velut aes sonans aut cymbalum tinniens. Et si habuero prophetiam, et noverim mysteria omnia et omnem scientiam, et habuero omnem fidem, ita ut montes transferam, charitatem autem non habeam, nihil sum. Et si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ut ardeam, charitatem autem non habuero, nihil mihi prodest. In quarum definitionum formula multo laboraremus obscuro, nisi sequentia demonstrarent quae esset species istius charitatis, cui soli tot operum labores, tot virtutum merita non perirent. Esto enim ut multiplex loquendi peritia, quae non solum ad omnem humanae facundiae artem, sed etiam ad angelici eloquii pervenerit facultatem, si charitate careat, inutili aeris sono et tinnitui sit comparabilis cymbalorum: esto ut habens prophetiam et scientiam, habens fidem daemonibus imperantem, nihil sit, quia charitate sit vacuus; verum ut etiam ille ab hac esse possit alienus, qui in alimoniam pauperum suas distribuerit facultates, vel qui corpus suum igne torrendum pro Christi confessione tradiderit, incredibile videretur, nisi beatus Paulus hoc diceret. Qui tamen cum ejusdem charitatis membra describeret, doceretque qualis esset haec virtus, sine qua nullae possint prodesse virtutes: Charitas, inquit, patiens est, benigna est; charitas non aemulatur, non agit perperam, non inflatur, non est ambitiosa, non quaerit quae sua sunt, et reliqua. CAP. XX. Vanam proprii meriti gloriam omni esse peccato nocentiorem.---Inflatio ergo et ambitio, et propriorum bonorum superba defensio possunt destruere eleemosynas, possunt evacuare martyria; si et magnas opes amore quis humanae laudis effundat, et saeva supplicia, non ea fortitudine quam Deus tribuit, sed ea quam de se praesumpsit excipiat. Hoc est enim propria fiducia inflari, hoc vanam gloriam quibuslibet ambire dispendiis, hoc postremo est nolle habere quae Dei sunt, et ibi suum constituere meritum, ubi divinum cessarit auxilium. Haec superbia omni peccato nocentior, omni genere est elationis insanior. A quibuslibet enim lapsibus delictorum facile surgitur, quando opem a reparatore suo poscit elisus. Huic autem ruinae nihil subvenit, quia aut difficile peccatum suum superbus agnoscit, aut etiam si intellexerit, non currit ad medicum, sed de se sibi remedium pollicetur; nec umquam ibi proficit cura, ubi morbus est ipsa medicina. CAP. XXI. Superbiae virus sola humilitate et charitate, quae se invicem complectuntur, excludi. Hunc autem corruptissimum pestilentiae istius statum spiritus verae humilitatis et verae charitatis excludit; in nullo enim hae virtutes ab invicem dividuntur, et ambarum tam indiscreta connexio est, ut qui in una earum construitur, simul utraque potiatur. Sicut enim pars charitatis est humilitas, ita pars humilitatis est charitas. Et si illa recolamus quae sine bono charitatis infructuosa esse Apostolus definivit, inveniemus eadem similem habere qualitatem, si eis humilitas vera defuerit. Quem enim fructum habebit, aut cum inflatione scientia, aut cum humana gloria fides, aut cum jactantia largitas, aut cum elatione martyrium? Unde quia in destructionem superbiae, et humilitas tendit et charitas, de utraque habeatur dictum quidquid de una est disputatum. CAP. XXII. Nihil boni esse a nobis quando nec ipsa recta oratio.---Superest nunc, sacratissima Dei virgo, ut sobrio castoque judicio sancti cordis tui arcana discutias, et aculeo totius elationis obtrito, investiges in te atque dinumeres quae et qualia tibi sponsus tuus dona contulerit; quae a me non oportuit recenseri, ne aut plura contexerem, aut pauciora percurrerem. Verecundiae enim tuae onerosa foret etiam vera laudatio, et ipse contra disputationem meam facerem, si cui ab humana gloria continentiam suasissem, ad eamdem te tuis praeconiis incitarem. Ipsa ergo aulam tuae mentis ingredere: et in secretario purissimae conscientiae tuae, qualia tibi reposita sint ornamenta circumspice: et quidquid ibi splendidum, quidquid pulchrum pretiosumque repereris, divini operis et muneris esse ne dubites, ita ut in omnibus bonis opulentiae tuae, et gratiam donatoris, et jus proprietatis agnoscas. Accepisti enim quae habes, et quidquid tibi diligentia tui laboris accrevit, per ipsum tibi est auctum, per quem fuerat inchoatum. Itaque utendum tibi est his quae largitus est Deus: et ab eodem semper est petendum ut donis ejus fideliter et scienter utaris. Quid enim nobis boni potest esse sine ipso; quandoquidem etiam ut recte oremus, ex ipso est, dicente Apostolo: Nam quid oremus sicut oportet nescimus; sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus. Qui autem scrutatur corda scit quid desideret Spiritus, quoniam secundum Deum postulat pro sanctis. Et ne dubium esset de quo spiritu loqueretur, jam supra dixerat: Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus: Abba, Pater. Itaque ipse Spiritus testimonium reddit spiritui nostro quoniam sumus filii Dei. Si autem filii, et haeredes, haeredes quidem Dei, cohaeredes autem Christi: si tamen compatimur, ut et conglorificemur. CAP. XXIII. Omnem rectum affectum, cogitatum et sermonem nostrum esse a Deo.---Implet igitur Spiritus sanctus organum suum, et tamquam fila chordarum tangit digitus Dei corda sanctorum. Qui ideo cum die Pentecostes in apostolos plebemque credentium, sicut a Domino fuerat promissus, influeret, in specie linguarum apparuit ignearum, et loquelis omnium nationum eos super quos insederat fecit effari; ut dubium non esset per ipsius inspirationem, utilem affectum, rationabilem sermonem animis fidelium ministrari; sicut ipse Dominus discipulis suis insinuavit et dixit: Cum autem tradent vos, nolite cogitare quomodo aut quid loquamini: dabitur enim vobis in illa hora quid loquamini; non enim vos estis qui loquimini, sed Spiritus Patris qui loquitur in vobis. Quod ne in solo magnarum tribulationum tempore credamus fieri, non autem in pace praestari, audiamus Apostolum definientem quod ipsae quoque cogitationes nostrae, nisi a Deo nobis insitae fuerint, rectae esse non possint. Fiduciam, inquit, talem habemus per Christum ad Deum; non quod sufficientes simus cogitare aliquid ex nobis quasi ex nobis, sed sufficientia nostra ex Deo est . CAP. XXIV. Quidquid virtutis et charitatis sancti habent in hac vita, a Deo habent: quoniam et in coelo quidquid habituri sunt, ab illo erit; ab eo portio a quo erit plenitudo.---Unde cum sanctorum animis ex Deo sit utilis meditatio, justa petitio, efficax actio, ex Deo sit in fide firmitas, in tribulatione patientia, in persecutione victoria, magna est in vera humilitate felicitas, cui Deus dilectio, Deus sapientia, Deus consilium, Deus fortitudo est. Nec dubio ista subjectio jam ex magna parte in illius futurae beatitudinis est constituta consortio, ubi Deus erit omnia in omnibus; quod ideo in hac vita ad plenum non potest obtineri, quia nondum mortale nostrum induit immortalitatem, nec corruptio transiit in incorruptionem; caro adhuc contra spiritum, et contra carnem spiritus concupiscit; nec invenitur in ullo hominum tanta concordia, ut legi mentis lex quae membris est insita non repugnet. Propter quod ex omnium sanctorum persona accipitur quod Joannes apostolus ait: Si dixerimus quoniam peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est. Cum tamen idem ipse dicat: Qui natus est ex Deo peccatum non facit: quoniam semen ipsius in eo manet, et non potest peccare, quoniam ex Deo natus est. Utrumque ergo verum est, quia et nemo sine peccato est, in eo quod nemo est sine lege peccati; et qui natus est ex Deo, peccatum non facit: quia per legem mentis, id est per charitatem quae Dei semen est, peccatum non facit. Charitas, enim operit multitudinem peccatorum; et sine ea nullum prodest bonum, per quam deletur omne peccatum. Dum igitur corpus quod corrumpitur aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem, non quidem obtinetur ut jam omnia in omnibus Deus sit, quia nullus est sine tentationis stimulo et sine mutabilitatis incerto: sed quia omne datum optimum, et omne donum perfectum de sursum est, descendens a Patre luminum, sine dubio inde habetur virtutum omnium portio, unde habebitur plenitudo; et tanto quisque est beatior, Deoque conjunctior, quanto plus in eo fuerit divinae gratiae quam actionis humanae. Benedic itaque Domino in omni tempore, et laus ejus in tuo ore sit semper; anima autem tua non acquiescat nisi in Domino laudari. Superbi quidem refragabuntur, sed mansueti audient, et laetabuntur.

Historical context:

The pope, knowing that learned men (like Jerome and Pelagius) had written much earlier to Demetrias, excuses his own contribution by limiting himself to the subject of humility and the pride that threatens it. But he is also very aware of the importance of her family. He combats some Pelagian teachings on original sin and grace versus works, since Pelagius had some influence on the women in the family, who had asked him as well as Jerome to write to Demetrias. By the time of this letter, Demetrias had returned to Italy and at Leo’s urging founded a church dedicated to St. Stephen.

Printed source:

PL 55 cc.161-80

Date:

after 440