Hugo of St. Victor: DIDASCALICON

Non debet onerosum esse studioso lectori, quod tam varie multipliciterque numerum et ordinem et vocabula divinorum librorum tractamus, quia saepe accidit, ut haec minima, ignorata, magnarum rerum et utilium notitiam obscurent. quapropter semel se expediat lector, ut, his quasi quibusdam clausulis prima fronte reseratis, libero gressu possit deinde propositum iter currere, ne in singulis libris nova rudimenta quaerere oporteat. his ergo expeditis, deinceps cetera, quae ad propositum opus valere videbuntur, tractabimus.

It ought not to be onerous to the studious reader that we handle, in so various and manifold a way, the number and the order and the vocables of the divine books, because it often happens that these very small things, if unknown, obscure the knowledge of great and useful matters. Wherefore let the reader once-for-all unencumber himself, so that, with these, as it were, certain little locks opened at first sight, he may then be able to run the intended journey with a free step, lest in individual books it be needful to seek new rudiments. These things therefore being set in order, thereafter we shall treat the rest which will seem to avail for the proposed work.

CAPUT II

CHAPTER 2

De triplici intelligentia.

On the threefold understanding.

[789C] Primo omnium sciendum est, quod divina scriptura triplicem habet modum intelligendi, id est, historiam, allegoriam, tropologiam. sane non omnia quae in divino reperiuntur eloquio ad hanc intorquenda sunt interpretationem, ut singula historiam, allegoriam et tropologiam simul continere credantur. quod etsi in multis congrue assignari possit, ubique tamen observare aut difficile est aut impossibile.

[789C] First of all, it must be known that divine Scripture has a triple mode of understanding, that is, history, allegory, tropology. To be sure, not all the things that are found in the divine eloquence are to be forced into this interpretation, so that each individual thing is believed to contain history, allegory, and tropology at the same time. Although this can be fittingly assigned in many instances, nevertheless to observe it everywhere is either difficult or impossible.

sicut enim in citharis et huiusmodi organis musicis non quidem omnia quae tanguntur canorum aliquid resonant, sed tantum chordae, cetera tamen in toto citharae corpore ideo facta sunt, ut esset ubi connecterentur, et quo tenderentur illa quae ad cantilenae suavitatem modulaturus est artifex, ita in divinis eloquiis quaedam posita sunt, [789D] quae tantum spiritualiter intelligi volunt, quaedam vero morum gravitati deserviunt, quaedam etiam secundum simplicem sensum historiae dicta sunt, nonnulla autem quae et historice, et allegorice, et tropologice convenienter exponi possunt. unde modo mirabili omnis divina scriptura ita per Dei sapientiam convenienter suis partibus aptata est atque disposita, ut quidquid in ea continetur aut vice chordarum spiritualis intelligentiae suavitatem personet, aut per historiae seriem et litterae soliditatem mysteriorum dicta sparsim posita continens, [790B] et quasi in unum connectens, ad modum ligni concavi super extensas chordas simul copulet, earumque sonum recipiens in se, dulciorem auribus referat, quem non solum chorda edidit, sed et lignum modulo corporis sui formavit. sic et mel in favo gratius, et quidquid maiori exercitio quaeritur, maiori etiam desiderio invenitur.

For just as in citharas and musical organs of this sort, not indeed do all the things that are touched resonate something canorous, but only the strings; yet the other parts in the whole body of the cithara have for this reason been made, that there might be a place where those things could be fastened, and whither they could be stretched, which the artisan who is going to modulate the sweetness of the chant employs; so in the divine utterances certain things have been set, [789D] which wish to be understood only spiritually, certain things indeed serve the gravity of morals, certain things also have been spoken according to the simple sense of history, and some, moreover, which can fittingly be expounded historically, allegorically, and tropologically. Whence in a wondrous manner all divine Scripture has been so, through the wisdom of God, suitably fitted and disposed to its own parts, that whatever is contained in it either, in the stead of strings, may give voice to the sweetness of spiritual intelligence, or, containing sayings of mysteries placed here and there through the series of history and the solidity of the letter, [790B] and, as it were, connecting them into one, may, after the manner of a hollow piece of wood, at once couple over the outstretched strings, and, receiving their sound into itself, return it sweeter to the ears—the sound which not only the string produced, but the wood also shaped by the measure of its body. Thus too honey in the comb is more pleasing, and whatever is sought with greater exercise is also found with greater desire.

oportet ergo sic tractare divinam scripturam, ut nec ubique historiam, nec ubique allegoriam, nec ubique quaeramus tropologiam, sed singula in suis locis, prout ratio postulat, competenter assignare. saepe tamen in una eademque littera omnia simul reperiri possunt, sicut historiae veritas et mysticum aliquid per allegoriam insinuet, [790C] et quid agendum sit pariter per tropologiam demonstret.

it ought therefore to handle divine scripture thus, that we neither everywhere seek history, nor everywhere allegory, nor everywhere tropology, but assign each in its proper places, as reason demands, competently. often, however, in one and the same letter all can be found at once, just as the truth of history insinuates something mystical through allegory, [790C] and likewise shows through tropology what is to be done.

CAPUT III

CHAPTER 3

Quod res etiam significent in divina scriptura.

That things also signify in divine Scripture.

Sciendum est etiam, quod in divino eloquio non tantum verba, sed etiam res significare habent, qui modus non adeo in aliis scripturis inveniri solet. philosophus solam vocum novit significationem, sed excellentior valde est rerum significatio quam vocum, quia hanc usus instituit, illam natura dictavit. haec hominum vox est, illa vox Dei ad homines.

It must also be known that in divine eloquence not only words, but even things have the capacity to signify, which mode is not wont to be found so much in other writings. the philosopher knows only the signification of words, but the signification of things is far more excellent than that of words, because usage instituted this, nature dictated that. this is the voice of men, that is the voice of God to men.

haec prolata perit, illa creata subsistit. vox tenuis est nota sensuum, res divinae rationis est simulacrum. quod ergo sonus oris, qui simul subsistere incipit et desinit, ad rationem mentis est, hoc omne spatium temporis ad aeternitatem.

this, when uttered, perishes; that, created, subsists. The voice is a tenuous note of the senses; the thing is a simulacrum of divine reason. What, therefore, the sound of the mouth—which at once begins to subsist and ends—is to the mind’s reason, this the whole span of time is to eternity.

[790D] ratio mentis intrinsecum verbum est, quod sono vocis, id est, verbo extrinseco manifestatur. et divina sapientia, quam de corde suo Pater eructavit, in se invisibilis, per creaturas et in creaturis agnoscitur. ex quo nimirum colligitur, quam profunda in sacris litteris requirenda sit intelligentia, ubi per vocem ad intellectum, per intellectum ad rem, per rem ad rationem, per rationem pervenitur ad veritatem.

[790D] the mind’s reason is an intrinsic word, which is manifested by the sound of the voice, that is, by the extrinsic word. And the divine Wisdom, which the Father has poured forth from his heart, being in itself invisible, is recognized through creatures and in creatures. Whence indeed it is gathered how deep an understanding must be sought in the sacred letters, where through the voice one comes to the intellect, through the intellect to the reality, through the reality to reason, through reason one arrives at truth.

quod dum quidam minus docti non considerant, nullam in eis esse subtilitatem aestimant, ubi exerceri possint ingenia, [791A] et ob hoc ad philosophorum scripturas se transferunt, quia profecto nil aliud ibi concipiunt, nisi solam litterae superficiem, virtutem veritatis ignorantes. quod autem rerum significatione sacra utantur eloquia, brevi quodam et aperto exemplo demonstrabimus. dicit scriptura: Vigilate, quia adversarius vester diabolus tamquam leo rugiens circuit.

Because certain less learned do not consider this, they judge that there is no subtlety in them wherein ingenuity may be exercised, [791A] and on this account they transfer themselves to the writings of the philosophers, since indeed they conceive nothing else there except the mere surface of the letter, ignorant of the virtue of truth. But that the sacred utterances employ the signification of things, we will demonstrate by a certain brief and open example. Scripture says: Keep watch, because your adversary the devil, like a roaring lion, prowls around.

hic, si dixerimus leonem significare diabolum, non vocem, sed rem intelligere debemus. si enim duae hae voces, id est, diabolus et leo, unam et eandem rem significant, incompetens est similitudo eiusdem rei ad seipsam. restat ergo, ut haec vox leo animal ipsum significet, animal vero diabolum designet.

here, if we should say that the lion signifies the devil, we ought to understand not the voice, but the thing. for if these two voices, that is, devil and lion, signify one and the same thing, the similitude of the same thing to itself is incongruous. it remains, therefore, that this voice lion signify the animal itself, but the animal designate the devil.

et cetera omnia ad hunc modum accipienda sunt, ut cum dicimus vermem, vitulum, lapidem, [791B] serpentem et alia huiusmodi Christum significare.

and all the rest are to be taken in this manner: that when we say that the worm, the calf, the stone, [791B] the serpent, and other things of this sort signify Christ.

CAPUT IV

CHAPTER 4

De septem regulis.

On the seven rules.

Illud quoque diligenter attendendum est, quod septem esse inter ceteras regulas locutionum sanctarum scripturarum quidam sapientes dixerunt. prima regula est de Domino et eius corpore, quae de uno ad unum loquitur, atque in una persona modo caput, modo corpus ostendit, sicut Isaias ait: 'Induit me Dominus vestimento salutari quasi sponsum decoratum corona, et quasi sponsam ornatam monilibus suis.' in una enim persona duplici vocabulo nominata, et caput, id est, sponsum, et ecclesiam, id est, sponsam manifestavit. [791C] proinde notandum est in scripturis, quando specialiter caput scribitur, quando et caput et corpus, aut quando ex utroque transeat ad utrumque, aut ab altero ad alterum, sicque quid capiti, quid corpori conveniat, prudens lector intelligat.

That too must be diligently attended to, that among the other rules of the locutions of the holy scriptures there are seven, as certain wise men have said. The first rule is concerning the Lord and His body, which speaks from the one to the one, and in one person now shows the head, now the body, just as Isaiah says: 'The Lord has clothed me with the garment of salvation, like a bridegroom adorned with a crown, and like a bride adorned with her jewels.' For in one person named with a double term, he manifested both the head, that is, the bridegroom, and the church, that is, the bride. [791C] Accordingly it is to be noted in the scriptures when the head is written of specifically, when both the head and the body, or when from either it passes to the other, or from the one to the other; and thus let the prudent reader understand what is fitting to the head, what to the body.

Secunda regula est de Domini corpore vero et permixto. nam videntur quaedam convenire uni personae, quod tamen non est unius, ut est illud: 'Puer meus es tu Israel, ecce delevi ut nubem iniquitates tuas, et sicut nebulam peccata tua. convertere ad me, et rediman te.' hoc ad unum non congruit.

The second rule is about the Lord’s body, true and commingled. For certain things seem to befit one person, which nevertheless are not of one, as is this: 'You are my child, Israel; behold, I have blotted out your iniquities like a cloud, and your sins like a mist. Turn back to me, and I will redeem you.' This does not befit one alone.

nam altera pars est cui peccata delevit et cui dicit: 'Meus es tu,' et altera cui dicit. 'Convertere ad me, et redimam te,' qui si convertantur, peccata eorum delentur. [791D] per hanc enim regulam sic ad omnes loquitur scriptura, ut et boni redarguantur cum malis, et mali laudentur pro bonis, sed quid ad quem pertineat, qui prudenter legerit discet.

for one part is that to whom he has blotted out sins and to whom he says: 'You are mine,' and another is that to whom he says. 'Be converted to me, and I will redeem you,' who, if they are converted, their sins are blotted out. [791D] for by this rule Scripture thus speaks to all, so that both the good are reproved together with the wicked, and the wicked are lauded on account of the good; but what pertains to whom, whoever reads prudently will learn.

Tertia regula est de littera et spiritu, id est, de lege et gratia: lege per quam praecepta facienda admonentur, gratia per quam ut operemur iuvamur, vel quod lex non tantum historice, sed etiam spiritualiter sentienda sit. namque et historice oportet fidem tenere, et spiritualiter legem intelligere.

The third rule is about the letter and the spirit, that is, about the law and grace: by the law, through which we are admonished that the precepts are to be done; by grace, through which we are helped so that we may work; or, that the law is to be understood not only historically, but also spiritually. For indeed both historically one ought to hold the faith, and spiritually to understand the law.

Quarta regula est de specie et genere, per quam pars pro toto, et totum pro parte accipitur, veluti si uni populo vel civitati loquatur Deus, et tamen intelligatur omnem contingere mundum. nam licet adversus unam civitatem Babyloniam per Isaiam prophetam Dominus comminetur, [792A] tamen dum contra eam loquitur, transit ad genus de specie, et convertit contra totum mundum sermonem. certe si non diceret adversus universum orbem, non adderet infra generaliter: 'Et disperdam omnem terram et visitabo super orbis mala', et cetera quae sequuntur ad internecionem mundi pertinentia.

The fourth rule is about species and genus, by which a part is taken for the whole, and the whole for a part, just as when God speaks to one people or city, and yet it is understood to concern the whole world. For although the Lord threatens against one city, Babylon, through the prophet Isaiah, [792A] yet while he speaks against it, he passes from species to genus, and turns the discourse against the whole world. Assuredly, if he were not speaking against the entire orb, he would not add below, generally: 'And I will destroy all the earth and I will visit upon the world's evils,' and the other things which follow pertaining to the extermination of the world.

unde et adiecit: 'Hoc est consilium quod cogitavi super omnem terram, et haec manus extenta super omnes gentes.' item postquam sub persona Babyloniae arguit universum mundum, rursus ad eandem quasi de genere ad speciem reveritur, dicens quae eidem civitati specialiter contigerunt: 'Ecce ego suscitabo super eos Medos.' nam regnante Balthasar, [792B] a Medis obtenta est Babylonia. sic ex persona unius Aegypti totum vult intelligere mundum dicendo: 'Et concurrere faciam Aegyptios adversus Aegyptios, regnum adversus regnum,' cum Aegyptus non multa regna, sed unum describitur habuisse regnum.

whence also he added: 'This is the counsel which I have cogitated over all the earth, and this hand outstretched over all the nations.' likewise, after under the persona of Babylon he arraigns the whole world, again to the same, as if from genus to species, he returns, saying the things which befell that same city specially: 'Behold, I will raise up over them the Medes.' for, with Belshazzar reigning, [792B] Babylon was taken by the Medes. thus from the persona of one Egypt he wishes the whole world to be understood by saying: 'And I will make the Egyptians clash against the Egyptians, kingdom against kingdom,' since Egypt is described as having not many kingdoms, but to have had one kingdom.

Quinta regula est de temporibus, per quam aut pars maxima temporis per partem minorem inducitur, aut pars minima temporis per partem maiorem intelligitur. sic est de triduo Dominicae sepulturae, dum nec tribus plenis diebus ac noctibus iacuerit in sepulcro, sed tamen a parte totum triduum accipitur. vel sicut illud quod quadringentis annis praedixerat Deus filios Israel in Aegypto servituros et sic inde egressuros, [792C] qui tamen dominante Ioseph Aegypto dominati sunt, nec statim post quadringentos annos egressi sunt, ut fuerat repromissum, sed quadringentis triginta peractis, ab Aegypto recesserunt.

The fifth rule is about times, by which either the greatest part of a time is introduced by a lesser part, or the least part of time is understood by a greater part. Thus it is with the triduum of the Lord’s sepulture, since he did not lie in the sepulcher for three full days and nights, yet from the part the whole three-day period is taken. Or as with that which God had foredeclared: that the sons of Israel would serve in Egypt for 400 years and thus go out from there, [792C] who, however, while Joseph was holding sway, had dominion in Egypt; nor did they depart immediately after 400 years, as had been promised, but, with 430 completed, they withdrew from Egypt.

est et alia de temporibus figura, per quam quaedam quae futura sunt, quasi iam gesta narrantur, ut est illud: 'Foderunt manus meas et pedes meos, dinumeraverunt omnia ossa mea et diviserunt sibi vestimenta mea,' et his similia, in quibus futura, tamquam si iam facta sint, ita dicuntur. sed cur quae adhuc facienda erant, iam facta narrantur? quia ea quae nobis futura sunt, apud Dei aeternitatem iam facta sunt.

there is also another figure concerning times, through which certain things that are future are narrated as if already accomplished, as is that: 'They pierced my hands and my feet, they counted all my bones and they divided my garments among themselves,' and similar things to these, in which the things-to-come are thus said as though they have already been done. But why are the things which were still to be done narrated as already done? Because those things which are future for us, in the eternity of God have already been done.

quapropter quando aliquid faciendum esse pronuntiatur, secundum nos dicitur. quando vero quae futura sunt iam facta dicuntur, [792D] secundum Dei aeternitatem accipienda sunt, apud quem iam omnia facta sunt quae futura sunt.

Wherefore, when something is pronounced as being to be done, it is said according to us. But when the things that are to be are said to have already been done, [792D] they are to be taken according to God’s eternity, with whom all things that are to be are already done.

Sexta regula est de recapitulatione. recapitulatio enim est dum scriptura redit ad illud cuius narratio iam transierat, sicut cum filios filiorum Noe scriptura commemorasset, dixit illos fuisse in linguis et gentibus suis, et tamen postea quasi hoc etiam in hoc ordine temporum requiritur: 'Erat,' inquit, 'omnis terra labium unum, et vox una omnibus erat.' quomodo ergo secundum suas gentes et secundum suas linguas erant, si una lingua erat omnibus, nisi quia ad illud quod iam transierat recapitulando est reversa narratio?

The sixth rule is about recapitulation. for recapitulation is when Scripture returns to that whose narration has already passed, just as when, after Scripture had commemorated the sons of the sons of Noah, it said that they had been in their own tongues and nations, and yet afterward, as if this too is required in this order of times: 'It was,' he says, 'all the earth one lip, and one voice was to all.' how then were they according to their own nations and according to their own tongues, if one tongue was for all, unless because the narrative, by recapitulating, has returned to that which had already passed?

Septima regula est de diabolo et eius corpore, qua saepe dicuntur ipsius capitis, quae suo magis conveniunt corpori. saepe vero videntur eius dicta membrorum, [793A] et non nisi capiti congruunt. ex nomine quippe corporis intelligitur caput, ut est illud in evangelio de zizaniis tritico admixtis, dicente Domino: 'Inimicus homo hoc fecit,' hominem ipsum diabolum vocans, et ex nomine corporis caput designans.

The seventh rule is about the devil and his body, whereby things of the head itself are often said which more properly suit his body. Often indeed things seem said of his members, [793A] and yet they agree with the head alone. For from the name of the body the head is understood, as in that place in the Gospel about the tares admixed with the wheat, the Lord saying: 'An enemy man did this,' calling the man himself the devil, and by the name of the body designating the head.

item ex nomine capitis significatur corpus sicut in evangelio dicitur: 'Duodecim vos elegi, et unus ex vobis diabolus est,' Iudam utique indicans, quia diaboli corpus fuit. apostata quippe angelus omnium caput est iniquorum, et huius capitis corpus sunt omnes iniqui, sicque cum membris suis unus est, ut saepe quod corpori eius dicitur, ad eum potius referatur; rursum quod illi, ad membra ipsius iterum derivetur, [793B] sicut in Isaia, ubi dum contra Babyloniam, hoc est, contra diaboli corpus multa dixisset sermo propheticus, rursus ad caput, id est, ad diabolum oraculi sententiam derivat, dicens: 'Quomodo cecidisti de caelo, Lucifer, qui mane oriebaris,' et cetera.

likewise from the name of the head the body is signified, just as it is said in the Gospel: 'I chose you twelve, and one of you is a devil,' plainly indicating Judas, because he was the devil’s body. For the apostate angel is the head of all the iniquitous, and the body of this head are all the iniquitous; and thus he is one with his members, so that what is often said to his body is rather referred to him; again, what is said to him is in turn derived to his members, [793B] as in Isaiah, where, when the prophetic discourse had said many things against Babylon, that is, against the body of the devil, it again derives the sentence of the oracle to the head, that is, to the devil, saying: 'How you have fallen from heaven, Lucifer, you who used to rise in the morning,' and so forth.

CAPUT V

CHAPTER 5

Quid studium impediat.

What may hinder zeal.

Postquam certam materiam praescripsimus lectori, et eas scripturas quae ad divinam praecipue pertinent lectionem suis nominibus assignando determinavimus, consequens videtur ut etiam de modo et ordine legendi aliquid dicamus, quatenus ex his quae dicta sunt agnoscat, cui rei studium impendere debeat, ex his vero quae sunt dicenda eiusdem studii sui modum et rationem accipiat. quia vero facilius quid agendum sit intelligimus, [793C] si prius quid non sit faciendum agnoverimus, instruendus est primum quid cavere debeat, ac deinde informandus qualiter ea quae sunt agenda perficiat. dicendumque est quid sit quod ex tanta turba discentium, quorum multi et ingenio pollent et vigent exercitio, tam pauci et numerabiles inveniantur, quibus ad scientiam pervenire contingat.

After we have prescribed to the reader a definite subject-matter, and by assigning them their proper names have determined those scriptures which pertain especially to divine reading, it seems consequent that we also say something about the mode and order of reading, so that from the things that have been said he may recognize to what matter he ought to expend his study, and from the things that are to be said he may receive the manner and rationale of that same study. For indeed we understand more easily what is to be done, [793C] if first we have recognized what is not to be done; he must first be instructed in what he ought to beware, and then informed how he may accomplish the things that are to be done. And it must be said what it is that, out of so great a throng of learners, of whom many both abound in natural genius and flourish in exercise, so few and countable are found to whom it befalls to attain to knowledge.

et, ut de illis taceam qui naturaliter sunt hebetes et tardi ad intelligendum, hoc maxime movet et dignum quaestione videtur, unde hoc accidat, quod duo pari ingenio et aequali studio uni lectioni intendunt, nec tamen simili effectu eius intelligentiam consequuntur. alter cito penetrat, cito quod quaerit apprehendit. alter diu laborat et parum proficit.

and, so that I may keep silent about those who are naturally dull and tardy at understanding, this most of all moves and seems worthy of question: whence does it happen that two, with equal genius and equal zeal, apply themselves to one reading, and yet do not, with a similar effect, attain its intelligence? one quickly penetrates, quickly apprehends what he seeks. the other labors long and profits little.

[793D] sed sciendum est quod in quolibet negotio duo sunt necessaria: opus videlicet, et ratio operis, quae ita sibi connexa sunt, ut alterum sine altero aut inutile sit aut minus efficax. verumtamen melior, ut dicitur, prudentia est fortitudine, quia et pondera aliquando, quae viribus movere non possumus, arte levamus. sic nimirum est in omni studio.

[793D] but it must be known that in any undertaking two things are necessary: the work, namely, and the rationale of the work, which are so connected to each other that the one without the other is either useless or less efficacious. Nevertheless, prudence, as it is said, is better than fortitude, since at times we lift by art weights which we cannot move by strength. So indeed it is in every study.

qui sine discretione operatur, laborat quidem, sed non proficit, et quasi aerem verberans, vires in ventum fundit. aspice duos pariter silvam transeuntes, et hunc quidem per devia laborantem, illum vero recti itineris compendia legentem, pari motu cursum tendunt, sed non aeque perveniunt. quid autem scripturam dixerim nisi silvam, cuius sententias quasi fructus quosdam dulcissimos legendo carpimus, tractando ruminamus?

he who operates without discretion does indeed labor, but does not make progress, and, as if beating the air, pours out his strength into the wind. look at two men traversing a forest together, this one toiling through the byways, that one choosing the shortcuts of the straight road; with equal motion they aim their course, but they do not arrive alike. and what else should I call Scripture but a forest, whose sentences we pluck by reading as certain most-sweet fruits, and by handling we ruminate?

[794A] qui ergo in tanta multitudine librorum legendi modum et ordinem non custodit, quasi in condensitate saltus oberrans, tramitem recti itineris perdit, et, ut dicitur, semper discentes, numquam ad scientiam pervenientes. tantum enim valet discretio, ut sine ipsa et omne otium turpe sit, et labor inutilis. ut autem universaliter complectamur!

[794A] Therefore he who in so great a multitude of books does not keep the measure and order of reading, as if wandering in the density of a forest, loses the track of the straight road, and, as it is said, always learning, never coming to knowledge. For discretion avails so much, that without it both all leisure is shameful and labor useless. But that we may embrace the matter universally!

Tria sunt quae praecipue studiis legentium obesse solent: negligentia, imprudentia, fortuna. negligentia est quando ea quae discenda sunt vel prorsus praetermittimus vel minus studiose discimus. imprudentia est quando congruum ordinem et modum in his quae discimus non servamus.

There are three things which especially are wont to be detrimental to the studies of readers: negligence, imprudence, fortune. negligence is when the things that are to be learned we either utterly pass over or learn less studiously. imprudence is when we do not keep the congruent order and mode in those things which we learn.

[794B] fortuna est in eventu, casu, sive naturaliter contingente, quando vel paupertate vel infirmitate vel non naturali tarditate, sive etiam doctorum raritate, quia aut non inveniuntur qui doceant, aut qui bene doceant, a proposito nostro retrahimur. in his autem tribus de primo quidem, id est, negligentia, lector admonendus est, de secundo vero, id est, imprudentia, instruendus, de tertio autem, id est, fortuna, adiuvandus.

[794B] fortune is in the outcome, by chance, or occurring naturally, when either by poverty or infirmity or by a non-natural tardity, or also by the rarity of doctors, because either there are not found those who teach, or those who teach well, we are drawn back from our purpose. but in these three, concerning the first, that is, negligence, the reader must be admonished; concerning the second, that is, imprudence, instructed; concerning the third, that is, fortune, assisted.

CAPUT VI

CHAPTER 6

Quis sit fructus divinae lectionis.

What is the fruit of divine reading.

Quisquis ad divinam lectionem erudiendus accesserit, primum qualis sit fructus eius agnoscat. nihil enim sine causa appeti debet, nec desideria trahit quod utilitatem non promittit. geminus est divinae lectionis fructus, quia mentem vel scientia erudit vel moribus ornat.

Whoever has approached to be instructed in divine reading, first let him recognize what its fruit is. for nothing ought to be sought without cause, nor does that draw desires which does not promise utility. the fruit of divine reading is twofold, because it either instructs the mind with knowledge or adorns it with morals.

[794C] docet quod scire delectet et quod imitari expediat. quorum alterum, id est, scientia, magis ad historiam et allegoriam, alterum, id est, instructio morum, ad tropologiam magis respicit. omnis divina Scriptura refertur ad hunc finem.

[794C] it teaches both what it is delightful to know and what it is expedient to imitate. Of which the one, that is, knowledge, looks more to history and allegory; the other, that is, the instruction of morals, looks more to tropology. All divine Scripture is referred to this end.

sane, quamvis expediat magis iustum esse quam sapientem, scio tamen plures in studio sacri eloquii scientiam quaerere quam virtutem. ego autem, quoniam neutrum improbandum, sed utrumque necessarium et absolvam. et primum quidem de eo, qui moralitatis gratiam amplectitur expediam.

Indeed, although it be more expedient to be just rather than wise, I know, nevertheless, that more people, in the study of sacred eloquence, seek science rather than virtue. I, however, since neither is to be disapproved but both are necessary, will handle both. And first, indeed, I will expound concerning the one who embraces the grace of morality.

CAPUT VII

CHAPTER 7

Quomodo sit legenda scriptura ad correctionem morum.

How scripture is to be read for the correction of morals.

[794D] Qui virtutum notitiam et formam vivendi in sacro quaerit eloquio, hos libros magis legere debet qui huius mundi contemptum suadent, et animum ad amorem conditoris sui accendunt, rectumque vivendi tramitem docent, qualiterque virtutes acquiri et vitia declinari possint, ostendunt. Primum enim, inquit, quaerite regnum Dei et iustitiam eius. ac si aperte diceret: 'Et caelestis patriae gaudia desiderate, et quibus iustitiae meritis ad ea perveniatur sollerter inquirite.

[794D] Whoever seeks in the sacred eloquence the knowledge of the virtues and the form of living ought rather to read those books which advise contempt of this world, kindle the mind to love of its Maker, teach the straight track of living, and show how the virtues can be acquired and the vices declined. “First,” he says, “seek the Kingdom of God and his righteousness.” as if he were openly saying: 'And desire the joys of the heavenly fatherland, and diligently inquire by what merits of righteousness one may arrive at them.

utrumque bonum, utrumque necessarium amate et quaerite. si amor est, otiosus esse non potest. pervenire desideratis?

love and seek both; both are good, both necessary. if there is love, it cannot be idle. do you desire to arrive?

discite quomodo perveniatur quo tenditis.' haec vero scientia duobus modis comparatur, videlicet exemplo et doctrina; exemplo, quando sanctorum facta legimus; doctrina, [795A] quando eorum dicta ad disciplinam nostram pertinentia discimus. inter quae beatissimi Gregorii singulariter scripta amplexanda aestimo, quae, quia mihi prae caeteris dulcia, et aeternae vitae amore plena visa sunt, silentio nolui praeterire.

'learn how to reach the place toward which you are tending.' This knowledge, indeed, is acquired in two ways, namely by example and by doctrine; by example, when we read the deeds of the saints; by doctrine, [795A] when we learn their sayings pertaining to our discipline. Among these I judge the writings of the most blessed Gregory to be particularly to be embraced, which, because they have seemed to me sweeter than the rest and full of the love of eternal life, I was unwilling to pass over in silence.

Oportet autem ut qui hanc ingressus fuerit viam in libris quos legerit, discat non solum colore dictaminis, sed virtutum aemulatione provocari, ut eum non tam verborum pompositas aut concinnatio quam veritatis pulchritudo delectet. sciat etiam ad propositum suum non conducere, ut, inani raptus desiderio scientiae, obscuras et profundae intelligentiae scripturas exquirat, in quibus magis occupetur quam aedificetur animus, ne sic eum sola lectio teneat, ut a bono opere vacare compellat. [795B] Christiano philosopho lectio exhortatio debet esse, non occupatio, et bona desideria pascere, non necare.

It is proper, moreover, that whoever shall have entered upon this way should learn in the books he reads to be provoked not only by the color of dictamen, but by the emulation of virtues, so that he is delighted not so much by the pomp of words or by concinnity as by the beauty of truth. Let him also know that it does not conduce to his purpose, if, snatched by a vain desire of knowledge, he seeks out writings obscure and of deep intelligence, in which the mind is more occupied than edified, lest mere reading hold him thus, so that it compels him to be free from good work. [795B] For the Christian philosopher reading ought to be an exhortation, not a preoccupation, and to feed good desires, not to kill them.

relatum mihi aliquando memini de quodam satis probabilis vitae viro, qui tanto sanctarum scripturarum amore flagrabat, ut eis continuum impenderet studium. cumque in dies crescente scientia cresceret et desiderium eius, coepit tandem sapientiam zelatus imprudenter, spretis simplicioribus scripturis, profunda quaeque et obscura rimari, atque aenigmatibus prophetarum enodandis et mysticis sacramentorum intellectibus vehementer insistere. sed mens humana, tantum non sustinens pondus, coepit mox et rei magnitudine et intentionis iugitate deficere, tantaque huius importunae occupationis cura confundi, ut non solum iam ab utilibus, sed etiam a necessariis actibus cessaret.

I recall that it was once reported to me about a certain man of quite reputable life, who burned with so great a love of the holy Scriptures that he expended continuous study upon them. And as his knowledge increased day by day, his desire likewise grew; at length, zealous for wisdom imprudently, with the simpler Scriptures spurned, he began to probe every deep and obscure thing, and to press vehemently upon the untying of the enigmas of the prophets and the mystical understandings of the sacraments. But the human mind, not sustaining so great a weight, soon began to fail both from the magnitude of the matter and from the unremitting strain of the intention, and to be so confounded by the care of this importunate occupation that he ceased now not only from useful, but even from necessary, activities.

[795C] verso siquidem eventu in contrarium, qui legere scripturas ad aedificationem vitae suae coeperat, quia discretionis moderamine uti non novit, easdem nunc occasionem erroris habebat. sed miseratione divina tandem per revelationem admonitus est, ne amplius harum scripturarum studio incumberet, sed sanctorum patrum vitam et martyrum triumphos, aliasque tales simplici stylo dictatas, frequentare consuesceret, sicque in brevi ad statum pristinum reductus, tantam internae quietis gratiam accipere meruit, ut vere in eo illam Domini vocem impletam diceres, qua ipse nostrum laborem et dolorem considerans, pie nos consolari voluit, dicens: Venite ad me omnes qui laboratis et onerati estis, [795D] et ego reficiam vos, et deinceps: Invenietis, inquit, requiem animabus vestris.

[795C] With the outcome indeed turned to the contrary, he who had begun to read the Scriptures for the edification of his life, because he did not know how to use the governance of discretion, now had the same as an occasion of error. But by divine mercy he was at length admonished through a revelation that he should no longer incumber himself with the study of these Scriptures, but should grow accustomed to frequent the life of the holy fathers and the triumphs of the martyrs, and other such things composed in a simple style; and thus in a short time brought back to his pristine state, he merited to receive so great a grace of inward quiet that you might truly say in him that voice of the Lord was fulfilled, whereby he, considering our labor and our pain, willed graciously to console us, saying: Come to me, all you who labor and are burdened, [795D] and I will refresh you; and thereafter: You will find, he says, rest for your souls.

Hoc exemplum ideo apposui, ut ostenderem eis, qui in disciplina non litteraturae, sed virtutum positi sunt, non oportere lectionem esse fastidio, sed oblectamento. nam et Propheta: Non novi, inquit, litteraturam, sive negotiationem, introibo in potentiam Domini; Domine, memorabor iustitiae tuae solius. Deus, docuisti me a iuventute.

I have set forth this example for this reason, to show to those who are placed in the discipline not of literature, but of virtues, that reading ought not to be for distaste, but for delectation. For even the Prophet: I have not known, he says, literature, or negotiation, I will enter into the power of the Lord; Lord, I will be mindful of your justice alone. O God, you have taught me from my youth.

qui enim ad occupationem scripturas et, ut ita dicam, ad afflictionem spiritus legit, non philosophatur, sed negotiatur, vixque tam vehemens et indiscreta intentio vitio superbiae carere valet. quid autem de lectione simplicis Pauli dicam, qui ante implere legem voluit quam discere? [796A] quae nobis profecto satis exemplo esse potest, non auditores, neque lectores legis, sed factores potius iustos esse ante Deum.

For he who reads the Scriptures unto occupation and, so to speak, unto affliction of spirit, does not philosophize but negotiates, and scarcely can so vehement and indiscreet an intention be free from the vice of pride. What moreover shall I say of the reading about Paul the Simple, who wished to fulfill the law before to learn it? [796A] Which indeed can be enough for us as an example: that not hearers, nor readers of the law, but rather doers are just before God.

Considerandum praeterea est, quod lectio duobus modis animo fastidium ingerere solet et affligere spiritum; et qualitate videlicet, si obscurior fuerit, et quantitate, si prolixior exstiterit. in quo utroque magno uti moderamine oportet, ne quod ad refectionem quaesitum est sumatur ad suffocationem. sunt qui omnia legere volunt.

it must furthermore be considered, that reading is wont in two ways to bring distaste to the mind and to afflict the spirit; namely by quality, if it be more obscure, and by quantity, if it prove more prolix. in both of which one ought to use great moderation, lest what has been sought for refection be taken unto suffocation. there are those who wish to read everything.

tu noli contendere. sufficiat tibi. nihil tua interest, annon omnes legeris libros.

you, do not contend. let it suffice for you. it is nothing to your concern, whether or not you have read all the books.

infinitus est librorum numerus, tu noli sequi infinita. ubi finis non est, requies esse non potest. ubi requies non est, pax nulla est.

the number of books is infinite; you, do not pursue the infinite. where there is no end, repose cannot be. where there is no repose, there is no peace.

ubi pax non est, Deus habitare non potest. [796B] In pace, inquit Propheta, factus est locus eius, et in Sion habitatio eius. In Sion, sed in pace; esse Sion oportet, sed pacem non amittere.

where peace is not, God cannot dwell. [796B] In peace, says the Prophet, his place has been made, and in Sion his habitation. In Sion, but in peace; Sion must be, but not lose peace.

contemplare, et occupari noli. noli avarus esse, ne forte semper egeas. audi Salomonem, audi Sapientem, et disce prudentiam.

contemplate, and do not be occupied. do not be avaricious, lest perhaps you should always be in need. hear Solomon, hear the Wise Man, and learn prudence.

Fili mi, inquit, amplius his ne requiras; faciendi plures libros, nullus est finis, frequensque meditatio carnis afflictio est. ubi ergo est finis? finem loquendi omnes pariter audiamus.

"My son," he says, "seek not beyond these; of making more books there is no end, and frequent meditation is an affliction of the flesh. Where, then, is the end? Let us all equally hear the end of speaking."

Deum time, et mandata eius observa: hoc est omnis homo.

Fear God, and observe his commandments: this is the whole man.

CAPUT VIII

CHAPTER 8

Lectionem esse incipientium, opus perfectorum.

Reading is for beginners, work for the perfected.

[796C] Nemo me pro his, quae superius commemoravi, aestimet lectorum diligentiam reprehendere, cum ego potius diligentes lectores ad propositum hortari intendam, et eos qui libenter discunt laude dignos ostendere. sed ibi locutus sum eruditis, nunc autem erudiendis, et doctrinam quae principium est disciplinae incohantibus. illis studium virtutum, istis vero interim exercitium lectionis propositum est, sic tamen ut nec hi virtute careant, nec illi prorsus lectionem omittant.

[796C] Let no one, on account of the things which I have recalled above, reckon me to be reprehending the diligence of readers, since I rather intend to exhort diligent readers toward the proposed goal, and to show those who learn willingly to be worthy of praise. But there I spoke to the erudite, now however to those to be instructed, and to those initiating the doctrine which is the beginning of discipline. To the former the zeal for virtues has been set forth; to the latter, for the meantime, the exercise of reading; yet in such a way that neither these lack virtue, nor those altogether omit reading.

nam saepe minus providum est opus quod non praecedit lectio, et doctrina minus utilis quam non sequitur bona operatio. oportet autem summopere et illos cavere, ne forte ad ea quae retro sunt aspiciant, et istos consolari, si ubi illi sunt quandoque pervenire desiderant. [796D] utrosque ergo exerceri et utrosque promoveri convenit.

for often the work is less provident which reading does not precede, and the doctrine is less useful which good operation does not follow. It is needful moreover, with the utmost care, both that those beware, lest perhaps they look back to the things that are behind, and that these be consoled, if they desire someday to arrive where those are. [796D] Therefore it is fitting that both be exercised and that both be promoted.

nemo retro abeat. ascendere licet sed non descendere. si vero necdum ascendere potes, sta in loco tuo.

let no one go back. it is permitted to ascend but not to descend. but if indeed you are not yet able to ascend, stand in your place.

liber a culpa non est qui alienum usurpat officium. si monachus es, quid facis in turba? si amas silentium, cur declamantibus assidue interesse delectat?

He is not free from fault who usurps another’s office. If you are a monk, what are you doing in the crowd? If you love silence, why does it delight you to be continually present at declamations?

tu semper ieiuniis et fletibus insistere debes, et tu philosophari quaeris? simplicitas monachi philosophia eius est. 'sed docere,' inquis, 'alios volo.' non est tuum docere, sed plangere.

you must always persevere in fastings and tears, and you seek to philosophize? the simplicity of the monk is his philosophy. 'But,' you say, 'I want to teach others.' it is not your part to teach, but to lament.

si tamen doctor esse desideras, audi quid facias. vilitas habitus tui et simplicitas vultus, innocentia vitae et sanctitas conversationis tuae docere debent homines. melius fugiendo mundum doces quam sequendo.

If, however, you desire to be a teacher, listen to what you should do. The plainness of your habit and the simplicity of your countenance, the innocence of life and the sanctity of your conversation ought to teach men. You teach better by fleeing the world than by following it.

sed adhuc forte prosequeris, et quid inquiens: 'Nonne saltem, si volo, discere mihi licet?' supra dixi tibi, [797A] 'Lege, et occupari noli.' exercitium tibi esse potest lectio, sed non propositum. doctrina bona est, sed incipientium est. tu vero te perfectum fore promiseras, et ideo tibi non sufficit, si incipientibus coaequaris.

but perhaps you still go on, and what are you saying: 'Is it not at least permitted me to learn, if I wish?' I said to you above, [797A] 'Read, and do not be occupied.' Reading can be an exercise for you, but not a purpose. Doctrine is good, but it is for beginners. You indeed had promised that you would be perfect, and therefore it does not suffice for you, if you are equated with beginners.

plus aliquid te facere oportet. considera ergo ubi sis, et quid agere debeas facile agnosces.

You ought to do something more. Therefore consider where you are, and you will easily recognize what you ought to do.

CAPUT IX

CHAPTER 9

De quattuor gradibus.

On the four grades.

Quattuor sunt in quibus nunc exercetur vita iustorum et, quasi per quosdam gradus ad futuram perfectionem sublevatur, videlicet lectio sive doctrina, meditatio, oratio, et operatio. quinta deinde sequitur, contemplatio, in qua, quasi quodam praecedentium fructu, in hac vita etiam quae sit boni operis merces futura praegustatur. [797B] unde Psalmista, cum de iudiciis Dei loqueretur, commendans ea statim subiunxit: In custodiendis illis retributio est multa.

Four are the things in which the life of the just is now exercised and, as if by certain steps, is lifted up toward future perfection, namely reading, or doctrine, meditation, oration, and operation. A fifth then follows, contemplation, in which, as by a certain fruit of the preceding, even in this life the future reward of good work is fore-tasted. [797B] Whence the Psalmist, when he was speaking about the judgments of God, commending them, immediately subjoined: In keeping them there is much recompense.

de his quinque gradibus primus gradus, id est, lectio, incipientium est, supremus, id est, contemplatio, perfectorum. et de mediis quidem quanto plures quis ascenderit, tanto perfectior erit. verbi gratia: prima, lectio, intelligentiam dat; secunda, meditatio, consilium praestat; tertia, oratio petit; quarta, operatio quaerit; quinta, contemplatio invenit.

of these five steps the first step, that is, reading, is of beginners; the highest, that is, contemplation, of the perfect. and as to the middle ones, the more of them someone has ascended, the more perfect he will be. for example: the first, reading, gives understanding; the second, meditation, affords counsel; the third, prayer, asks; the fourth, operation, seeks; the fifth, contemplation, finds.

si ergo legis et intelligentiam habes et nosti iam quid faciendum sit, initium boni est, sed adhuc tibi non sufficit, nondum perfectus es. scande itaque in arcem consilii, [797C] et meditare qualiter implere valeas quod faciendum esse didicisti. multi enim scientiam habent, sed pauci sunt qui noverunt qualiter scire oporteat. rursus, quoniam consilium hominis sine divino auxilio infirmum est et inefficax, ad orationem erigere, et eius adiutorium pete, sine quo nullum potes facere bonum, ut videlicet ipsius gratia, quae praeveniendo te illuminavit, subsequendo etiam pedes tuos dirigat in viam pacis, et quod in sola adhuc voluntate est ad effectum perducat bonae operationis.

therefore, if you read and have intelligence and already know what is to be done, it is a beginning of good, but it does not yet suffice for you: you are not yet perfect. climb, then, into the citadel of counsel, [797C] and meditate how you may be able to fulfill what you have learned must be done. for many have science, but few are those who know how one ought to know. again, since the counsel of man without divine help is weak and inefficacious, raise yourself to prayer, and seek his aid, without whom you can do no good, so that namely his grace, which by going-before enlightened you, by following may also direct your feet into the way of peace, and may bring to effect of good operation what is as yet only in the will.

deinde restat tibi, ut ad bonum opus accingaris, ut quod orando petis operando accipere merearis. tecum operari vult Deus. non cogeris, sed iuvaris.

then it remains for you, that you gird yourself for the good work, so that what you ask by praying you may merit to receive by working. God wishes to work with you. you are not compelled, but you are helped.

si solus tu, nil perficis, si solus Deus operatur, nil mereris. operetur ergo Deus ut possis; opereris et tu, ut aliquid merearis. [797D] via est operatio bona qua itur ad vitam.

if you alone act, you accomplish nothing; if God alone works, you merit nothing. therefore let God work that you may be able; do you also work, that you may merit something. [797D] the way is good operation by which one goes to life.

qui viam hanc currit, vitam quaerit. confortare et viriliter age. habet haec via praemium suum.

He who runs this way seeks life. Be strengthened and act virilely. This way has its own reward.

quoties eius laboribus fatigati, superni respectus gratia illustramur, gustantes et videntes quoniam suavis est Dominus. sicque fit quod supradictum est, quod oratio quaerit, contemplatio invenit.

As often as, wearied by its labors, we are illumined by the grace of the supernal regard, tasting and seeing that the Lord is sweet. And thus there comes to pass what was aforesaid: what prayer seeks, contemplation finds.

Vides igitur quomodo per hos gradus ascendentibus perfectio occurrit, ut qui infra remanserit perfectus esse non possit. propositum ergo nobis debet esse semper ascendere, [798A] sed, quoniam tanta est mutabilitas vitae nostrae, ut in eodem stare non possimus, cogimur saepe ad transacta respicere, et, ne amittamus illud in quo sumus, repetimus quandoque quod transivimus. verbi gratia: qui in opere strenuus est, orat ne deficiat; qui precibus insistit, ne orando offendat, meditatur quid orandum sit; et qui aliquando in proprio consilio minus confidit, lectionem consulit.

You see therefore how, through these steps, to those ascending perfection comes to meet them, so that whoever has remained below cannot be perfect. Therefore our purpose ought to be always to ascend, [798A] but, since so great is the mutability of our life that we cannot stand in the same state, we are compelled often to look back at things past, and, lest we lose that in which we are, we sometimes repeat what we have passed through. For example: he who is strenuous in work prays lest he fail; he who persists in prayers, lest by praying he offend, meditates what ought to be prayed; and he who at times confides less in his own counsel consults the lection.

et sic evenit, ut, cum ascendere semper nobis sit voluntas, descendere tamen aliquando nos cogat necessitas, ita tamen ut in voluntate non necessitate propositum nostrum consistat. quod ascendimus propositum est, quod descendimus propter propositum. non hoc ergo, sed illud principale esse debet.

and so it comes about that, while to ascend there is always for us the will, yet necessity sometimes compels us to descend, yet in such a way that our purpose consists in will, not in necessity. what we ascend is the purpose; what we descend is for the sake of the purpose. not this, therefore, but that ought to be principal.

CAPUT X

CHAPTER 10

[798B] De tribus generibus lectorum.

[798B] On the three genera of readers.

Satis, ut puto, aperte demonstratum est provectis, et aliquid amplius de se promittentibus, non idem esse propositum cum incipientibus. sed sicut illis aliquid licite conceditur quod isti sine culpa minime agere possunt, ita etiam ab istis aliquid requiri quo illi nondum obligati sunt. nunc igitur ad promissa solvenda redeo, ut videlicet ostendam qualiter eis divina scriptura legenda sit, qui adhuc in ea solam quaerunt scientiam.

Enough, as I think, it has been clearly demonstrated that for the advanced, and for those who promise something further of themselves, the purpose is not the same as for beginners. But just as to those something is licitly conceded which these can in no way do without blame, so also from these something is required to which those are not yet obligated. Now therefore I return to fulfilling the promises, namely, to show how the divine scripture ought to be read by those who as yet seek in it knowledge alone.

sunt nonnulli qui divinae scripturae scientiam appetunt ut vel divitias congregent, vel honores obtineant, vel famam acquirant, quorum intentio quantum perversa, tantum est miseranda. [798C] sunt rursus alii, quos audire verba Dei et opera eius discere delectat, non quia salutifera, sed quia mirabilia sunt. scrutari arcana et inaudita cognoscere volunt, multa scire et nil facere.

There are some who seek the knowledge of divine Scripture so that they may either amass riches, or obtain honors, or acquire fame, whose intention, as perverse as it is, is equally pitiable. [798C] There are, again, others whom it delights to hear the words of God and to learn his works, not because they are salutiferous, but because they are marvelous. They wish to scrutinize the arcana and to know unheard-of things, to know many things and to do nothing.

in vanum mirantur potentiam qui non amant misericordiam. hos ergo quid aliud agere dicam, quam praeconia divina in fabulas commutare? sic theatralibus ludis, sic scenicis carminibus, intendere solemus, ut scilicet auditum pascamus, non animum, huiusmodi tamen non tam confundi quam adiuvari oportere censeo, quorum voluntas non utique maligna est, sed improvida.

They marvel at power in vain who do not love mercy. These, then—what else shall I say that they do, than convert the divine proclamations into fables? Thus we are wont to bend our attention to theatrical games, thus to scenic songs, so that we feed the hearing, not the mind. Such people, however, I judge ought not so much to be confounded as to be aided, whose will is not indeed malignant, but improvident.

alii vero idcirco sacram scripturam legunt ut, secundum apostoli praeceptum, parati sint omni poscenti reddere rationem de ea fide in qua positi sunt, ut videlicet inimicos veritatis fortiter destruant, [798D] minus eruditos doceant, ipsi perfectius viam veritatis agnoscant, et altius Dei secreta intelligentes artius ament, quorum nimirum devotio laudanda est et imitatione digna. tria igitur sunt genera hominum sacram scripturam legentium, quorum primi quidem miserandi sunt, secundi iuvandi, tertii laudandi. nos vero, quia omnibus consulere intendimus, quod bonum est in omnibus augeri cupimus, et quod perversum, commutari.

others, however, for this reason read sacred Scripture: that, according to the apostle’s precept, they may be ready to render a reason to everyone who asks concerning that faith in which they are placed, so that namely they may bravely destroy the enemies of truth, [798D] may teach the less erudite, themselves may more perfectly recognize the way of truth, and, understanding more deeply the secrets of God, may love more closely—whose devotion, assuredly, is to be praised and worthy of imitation. therefore there are three kinds of men reading sacred Scripture, of whom the first indeed are to be pitied, the second to be helped, the third to be praised. but we, since we intend to provide for all, desire that what is good be increased in all, and that what is perverse be changed.

omnes intelligere volumus quod dicimus, omnes facere quod hortamur.

we want everyone to understand what we say, everyone to do what we urge.