約伯倫理 第 1006 章

22. Let them consider the equality of condition, not the power of rank; and let them study to profit rather than to preside. — For men in power, great is the virtue of humility, when the equality of condition is considered. For by nature we are all men equal; but it has come to pass, by a dispensing order, that we appear set over certain ones. If therefore we press down from the mind that which has been added temporally, we more quickly find what we are by nature. For often power, once received, sets itself before the mind and deceives it with swelling thoughts. The swelling of elation must therefore be pressed down by the hand of most humble consideration. For if the mind descends within itself from the summit of its height, it more quickly finds the level plain of natural equality.

For, as we said before, nature begot all men equal, but by a varying order of merits a hidden dispensation sets some after others. Yet that very diversity, which came in through fault, is rightly ordained by the divine judgements, so that, because not every man walks the road of life equally, one may be ruled by another. But holy men, when they preside, attend not to the power of rank in themselves, but to the equality of condition; nor do they rejoice to preside over men, but to profit them. For they know that our ancient fathers are recorded to have been not so much kings of men as shepherds of flocks. And when the Lord said to Noah and his sons: 'Increase and multiply and fill the earth,' He adds:

'And let the fear and dread of you be upon all the beasts of the earth' (Gen. 9:1,7). For He did not say: 'Let it be upon the men who are to be'; but 'Let it be upon all the beasts of the earth.' 23. Man is by nature set over the irrational animals, but not over other men. — For man is by nature set over the irrational animals, but not over other men; and therefore it is said to him that he be feared by the animals and not by man, because it is against nature to be proud, to wish to be feared by an equal — although for the most part even holy men desire to be feared by their subjects, but when they perceive that God is not at all feared by those same subjects, in order that at least by human dread they who dread not the divine judgements may fear to sin.

By no means, therefore, do rulers grow proud from this sought-for fear, in which they seek not their own glory, but the righteousness of their subjects. For in that they exact fear for themselves from those who live perversely, they rule as though not over men, but over brute animals; because, forsooth, in that part in which the subjects are bestial, in that part also they ought to lie prostrate subject to dread. 24. When no necessity of correcting a fault compels, let rulers flee from being feared and from being esteemed more highly. — But when the fault which is to be corrected is absent, they rejoice not in the excellence of power, but in the equality of condition; and they flee not only from being feared by them, but also from being honoured more than is needful.

For they believe that they suffer no slight loss of humility, if perhaps they are esteemed more highly by them according to the merit of rank. Hence it is that the first pastor of the Church, when, as Cornelius adored him, he saw honour offered to himself above himself, quickly had recourse to the equality of his own condition, saying: 'Rise, I myself also am a man' (Acts 10:26). For who does not know that man ought to prostrate himself to his Creator and not to a man? Because therefore he saw his neighbour humbled to himself more than was due, lest his mind should swell beyond the bounds of humanity, he acknowledged himself to be a man, that he might break the elation of the honour offered to him by the considered equality of condition. Hence the angel, being adored by John, acknowledged himself to be a creature, saying:

'See thou do it not; I am thy fellow-servant, and of thy brethren' (Rev. 19:10; 22:9). Hence the prophet, when he is caught up to behold sublime things, is called son of man (Ezek. 3:1), so that, though led to heavenly things, he may remember that he is a man. As if the divine voice admonished him in plainer words, saying: Remember what thou art, lest thou be exalted concerning those things to which thou art caught up, but temper the loftiness of revelation by the memory of thy condition. From this therefore it is to be gathered how greatly the swelling of earthly power ought to be pressed down in the heart by the memory of the common nature, if by the very name of humanity it is enjoined, lest the elation of thought be begotten from heavenly secrets. Of which humanity indeed blessed Job ever kept remembrance, who says:

'Did not He that made me in the womb make him also? And did not one fashion us in the belly?' As if he plainly said: Why should we not be examined equally in the judgement of any matter, we who were equally made by the power of the Creator? But because we have come to know the deeds of his chastity and humility, let us now come to know the works of his liberality. It follows: