Visiting Prisoners

Vobiscum illic in carcere quodam  modo et nos sumus, divinae dignationis ornamenta vobiscum sentire nos credimus, qui sic vestris cordibus adhaeremus. Honori nos vestro charitas vestra individua connectit, separari dilectionem spiritus non sinit. Vos illic confessio, me affectio includit. Et nos quidem vestri diebus ac noctibus memores, et quando in sacrificiis precem cum pluribus facimus, et cum in secessu privatis, precibus oramus, coronis ac laudibus vestris plenam a Domino faventiam postulamus. Sed ad reddendam vobis vicem minor est nostra mediocritas. Plus vos datis quando nostri in oratione meministis, qui spirantes jam sola coelestia et tantum divina meditantes ad fastigia celsiora mora ipsa passionis ascenditis, longoque temporum ductu glorias vestras non trahitis, sed augetis. Beatum facit prima et una confessio. Vos toties confitemini quoties, rogati ut de carcere recedatis, carcerem fide et virtute praeelegitis. Tot vestrae laudes quot dies; quot mensium curricula, tot incrementa meritorum. Semel vincit qui statim patitur: at qui manens semper in poenis congreditur cum dolore nec vincitur, quotidie coronatur. Sanctus Cyprianus, Epistola XV, Ad Moysen et Maximum et Caeteros Confessiores

With you we are in prison, in a certain sense, believing that we are ornaments of Divine dignity which binds us to your hearts. Your individual charity joins us with your honour, the Spirit not allowing that love be separated. Confession shuts you up there in prison; affection does the same to me. And I am certainly mindful of you day and night, both when in the sacrifices I offer prayer with many, and when withdrawn I pray in private, asking of the Lord for a full acknowledgment of your crowns and praises. But my mediocrity is too little to recompense you. You give more when you remember me in prayer, since, already breathing only celestial things, meditating only divine things, you ascend to loftier heights by delay of your suffering, and by the long length of time you do not waste but increase your glory. A first and single confession makes blessed. You confess as often as, when asked to remove yourself from prison, you prefer prison with faith and virtue. Your praises are as many as the days, as the months roll on, so your merits increase. He conquers once who suffers at once, but he who remains ever battling with punishments, and is not conquered by suffering, is daily crowned. Saint Cyprian, Letter 15, To Moses and Maximus and Other Confessors

The Will of God

Secundum hanc formam subiungimus 'Fiat voluntas tua in caelis et in terra,' non quod aliquis obsistat quominus uoluntas Dei fiat, et ei successum uoluntatis suae oremus, sed in omnibus petimus fieri uoluntatem eius. Ex interpretatione enim figurata carnis et spiritus nos sumus caelum et terra. Quamquam et si simpliciter intelligendum est, idem tamen est sensus petitionis, ut in nobis fiat uoluntas Dei in terris, ut possit scilicet fieri et in caelis. Quid autem Deus vult quam incedere nos secundum suam disciplinam? Petimus ergo substantiam et facultatem uoluntatis suae subministret nobis, ut salvi simus et in caelis et in terris, quia summa est uoluntatis eius salus eorum quos adoptauit. Est et illa Dei uoluntas quam Dominus administrauit praedicando, operando, sustinendo. Si enim ipse pronuntiauit non suam, sed Patris facere se uoluntatem, sine dubio quae faciebat, ea erant uoluntas Patris, ad quae nunc nos uelut ad exemplaria prouocamur, ut praedicemus et operemur et sustineamus ad mortem usque. Quae ut implere possimus, opus est Dei uoluntate. Tertullianus, De Oratione

According to this formula, we subjoin, 'Your will be done on the earth as it is in the heavens'1 not that there is something preventing the will of God being done and that we are praying to Him for the success of His will, but we seek that His will be done in all. For by a figurative interpretation of flesh and spirit we are heaven and earth, which, even if it is understood simply, still the sense of the petition is the same, that in us God's will be done on earth, that is, to make it possible for it to be as it is in heaven. For what does God will but that we should walk according to His discipline? We seek, therefore, that He bestow upon us the substance and capability of His will, that we may be saved both in heavens and on earth, because the sum of His will is the salvation of those whom He has adopted. There is also that will of God which the Lord served in preaching, in doing, in enduring. If indeed He himself proclaimed that He did not His own but the will of the Father, without doubt the things which He did were the will of the Father, to which things as exemplars we are now called, that is, that we preach, that we do, that we endure even unto death. Things which, if we are to be capable of doing them, we need the will of God. Tertullian, On Prayer 1 Mt 6.10

Final Studies

Aiunt enim observari etiam apud Herbraeos, quod nisi quis ad aetatem perfectam maturamque pervenerit, libellum hunc ne quidem in manibus tenere permittatur. Sed et illud ab eis accepimus custodiri, quandoquidem moris est apud eos omnes Scripturas a doctoribus et a sapientibus tradi pueris, simul et eas quas δευτερώσεις appellant, ad ultimum quator ista observari, id est principium Genesis, in quo mundi creatura describitur, et Ezechielis prophetae principia, in quibus de cherubim refertur, et finem in quo templi aedificatio continetur, et hunc Cantici canticorum. Origenes, Origenis In Canticum Canticorum, Prologus, Interprete Rufino Aquileiense

For they say that among the Hebrews that unless a man has come to a mature and perfect age, he is not allowed to hold this little book in his hands. And from them we have received another thing to keep, that is, the custom that all the Scriptures should be delivered to the young by teachers and the wise, and at the same time those things which they name deuteroseis, second things, should be the last four to be studied, that is, the beginning of Genesis, in which the creation of the world is described, the beginning of the Prophet Ezekiel, which tells of the Cherubim, and the end of it where is found the building of the temple, and the Song of Songs. Origen, Commentary On the Song of Songs, Prologue, Translated by Rufinus of Aquileia.

The Corruption of Works

Quidam eorum qui libenter habent criminari proximos suos, ascribunt nobis et doctrinae nostrae crimen blasphemiae, quod a nobis nunquam audierunt: de quo ipsi viderint, nolentes observare mandatum illud quod dicit, quia maledici regnum Dei non possidebunt, dicentes me, patrem malitiae ac perditionis et eorum qui de regno Dei ejiciuntur, id est diabolum, dicere esse salvandum: quod ne aliquis quidem mente motus, et manifeste insaniens dicere potest. Sed nihil mirum mihi videtur, si adulteretur doctrina mea ab inimicis meis, et tali adulterio corrumpatur, quali adulterio corrupta est Epistola Pauli apostoli. Quidam enim sub nomine Pauli falsam epistolam conscripserunt, ut conturbarent Thessalonicenses, quasi instaret dies Domini, et seducerent eos. Propter hanc ergo Epistolam in secunda Epistola quam ad Thessalonicenses scribit, haec dixit: Rogamus autem vos, fratres, per adventum Domini nostri Jesu Christi, et nostrae congregationis in ipsum, ut non moveamini cito a sensu vestro, neque terramini, neque per spiritum, neque per verbum, neque per epistolam tanquam per nos missam, quasi instet dies Domini. Nemo vos seducat ullo modo. Talia ergo quaedam video etiam nobis accidere. Nam quidam auctor haereseos, cum sub praesentia multorum habita inter nos fuisset disputatio, et descripta, accipiens ab his qui descripserant codicem, quae voluit addidit, et quae voluit abstulit, et quod ei visum est permutavit, circumferens tanquam ex nomine nostro, insultans et ostendens ea quae ipse conscripsit. Pro quibus indignantes fratres qui in Palestina sunt, miserunt ad me Athenas hominem qui acciperet a me ipsum authenticum exemplar, quod ne relectum quidem vel recensitum a me antea fuerat, sed ita neglectum jacebat, ut vix inveniri potuerit. Misi tamen, et sub Deo teste loquor, quoniam, eum convenissem illum ipsum qui adulteraverat librum, arguens quare hoc fecisset, velut satisfaciens mihi respondit: Quoniam magis ornare volui disputationem illam, atque purgare. Videte quali purgatione disputationem nostram purgavit. Tali nempe, quali purgatione Marcion Evangelia purgavit, vel Apostolum; vel quali successor ejus post ipsum Appelles. Nam sicut illi subverterunt Scripturarum veritatem: sic et iste, sublatis quae vere dicta sunt, ob nostri criminationem inservit quae falsa sunt. Sed licet homines haeritici et impii sint qui haec facere ausi sunt, tamen habebunt et illi judicem Deum, qui talibus adversum nos criminationibus accommodant fidem. Origenes, ex Epistola ad quosdam charos suos Alexandriam, Interprete Rufino Aquileiense

Some of those who freely accuse their neighbours ascribe to us and our teaching the crime of blasphemy, which they have never heard from us, concerning which let them look to themselves who are unwilling to observe the command that says 'Speakers of evil shall not possess the kingdom of heaven,'1 that is, those who say that I say that the father of wickedness and perdition and those who were cast out of the kingdom of heaven, that is the devil, shall be saved, which is something not one of disturbed mind or stark mad would be able to say. But it does not seem amazing to me if my teaching has been falsified by my enemies and by such a falsification corrupted as was an epistle of the Apostle Paul. For they wrote under the false name of Paul that they might trouble the Thessalonians, as if the day of the Lord were near, and that they might seduce them. Because of this in the second letter which he wrote to the Thessalonians he says this: 'We ask you, brothers, by the coming of our Lord Jesus Christ and our gathering into him, that you be not quickly moved in your minds, nor fearful, either by a spirit, or a word, or a letter claiming to be sent by us, as though the day of the Lord were near. Let no one seduce you in any way.'2 Such a thing I see happening even to us. For a certain author of heresy, when in the presence of many there was a discussion between us, it being recorded, took the book from those who had written it, added what he wished, removed what he wished, and changed what seemed good to him, and then he carried it around as if it were by us, mocking and showing off those things which he had written. The brothers who are in Palestine being indignant at this sent to me at Athens a man who was to receive the authentic work, which I had neither reread nor corrected, but it was lying so neglected that he was scarcely able to find it. I sent it off, however, and I say with God as witness that when I met the man who had falsified the book and questioned him as to why he had done so, as if he were satisfying me, he replied: 'Because I wished to adorn the discussion and purify it.' See with what sort of purity he purified our discussion! Certainly with such a purification Marcion purified the Gospels or the Apostles, or his successor after him Apelles. For as they subverted the truth of the Scriptures, so this man took out what we had truly spoken and to incriminate us inserted what was false. But it is for heretical and impious men to dare to do such things, but they shall have God's judgement who give credit to such accusations against us. Origen, from a Letter to Certain Dear Friends at Alexandria, Translated by Rufinus of Aquileia 1 1 Cor 6. 10 2 2 Thes 2.1-3

Ambiguity and Simplicity

Nolo verborum ambiguitates: nolo mihi dici, quod et aliter possit intelligi. Revelata facie gloriam Domini contemplemur. Claudicabat quondam et Israeliticus populus in utroque pede. Sed Elias, qui interpretatur, fortis Domini: 'Usque quo ait, claudicatis in utroque vestigio? Si Dominus est Deus, ambulate post eum: si autem Baal, sequimini eum.' Et ipse Dominus de Judaeis: 'Filii alieni mentiti sunt mihi: filii alieni inveteraverunt, et claudicaverunt a semitis suis.' Certe si haereseos nulla suspicio est, ut cupio et credo, cur non verbis meis meum sensum loquitur? Quam ille simplicitatem vocat, ego malitiam interpretor. Persuadere mihi vult, quod pure credat; pure ergo et loquatur. Et si quidem unum verbum, vel unus sensus esset ambiguus, si duo, si tres, ignorantiae veniam tribuerem; nec ea quae aut obscura vel dubia sunt, de certis et perspicuius aestimarem. Nunc vero quae ista simplicitas est, quasi super ova et aristas inter theatrales praestigias pendenti gradu incedere: ubique dubium, ubique suspectum. Sanctus Hieronymous, Contra Ioannem Hierosolymitanum, ad Pammachium

I dislike ambiguity in words, I dislike to be told that something is able to  be understood in another way. With face uncovered let us contemplate the glory of the Lord. Once the people of Israel halted between two opinions. But Elijah, whose name interpreted means 'strong one of the Lord,' said, 'How long halt  between two ways? If the Lord be God, go after Him; but if it be Baal, follow him.' 1 And the Lord himself says concerning the Jews, 'The strange children lied to me; the strange children became feeble, and they limped out of their paths.' 2 Certainly if there is no suspicion of heresy, which I desire and believe, why does he not speak out my opinion with my words? He calls it simplicity, I interpret it as cunning. He wishes to persuade me that his belief is pure, let him then speak purely. And indeed if one word or meaning be ambiguous, or two or three, I could grant forgiveness on account of ignorance, nor would I judge things obscure or doubtful by the standard of what is certain and clear. But now this simplicity is like what happens with performers who walk on tiptoe over eggs or standing grain; everywhere there is doubt, everywhere suspicion. Saint Jerome, To Pammachius, Against John of Jerusalem 1 1 Ki 18.21 2 Ps 17.46

The Devil Can Cite Scripture

'Adduxit ergo sum in Jerusalem, et posuit super pinnam templi, et dixit: Si Filius Dei es, mitte te deorsum.'  Adduxit eum in culmen ad summitatem templi et hortatur ut se inde praecipitet. Quod cum ille fraudulentur proponeret, et sub ostentatione gloriae niteretur, dicebat Salvator: 'Scriptum est: Non tentabis Dominum Deum tuum. Simalque considera quomodo tentet diablous. Non aliunde tentare audet, nisi de divinis libris, et de psalmis sumens testimonium, ait 'Si Filius Dei es, mitte te deorsum; scriptum est enim: quia angelis suis mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tumm.' Unde tibi, diabole, hoc scire quod ista scripta sunt? Nunquid legisti prophetas, vel divina eloquia cognovisti? Licet tu taceas, ego pro te respondebo. Legisti non ut ipse ex lectione sanctorum melior fieres, sed ut simplicitate eos qui amici sunt litterae, interficias. Scis quia si de aliis ei voluminibus loqui volueris, non decipies, neque habere poterunt auctoritatem assertiones tuae. Sic legit Scripturas Mercion ut diabolus, sic Basilides, sic Valentinus, ut cum diabolo dicerent Salvatori: Scriptum est quia angelis suis mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tuum. Si quondo testimonium de Scriptura audieris, vide ne statim loquenti acquiescas, sed considera illum cujus sit, ac cujus sententiae, cujus sit voluntatis: ne forte simulet sanctum se esse quomodo non est, et venenis infectus haereseos, sub ovis pelle lupus latitet, ne forte loquatur in eo diabolus per occasionem temporum de Scripturis loquitur. Origenes, Homilia XXXI, Homiliae in Lucam, Interprete Sancto Hieronymo

'The devil led him into Jerusalem, placed him upon the parapet of the temple and said: If you are the Son of God, cast yourself down from here.'1 He led him onto the roof, to the highest point of the temple, and exhorted him to throw himself from there. The devil proposed this dishonestly, under the pretext of having Christ display his glory. The Saviour said, 'It is written: You shall not tempt the Lord your God.'2 Consider also how the devil tempts. He does not dare test by anything else but the Divine books, and from the Psalms taking the text, he says, 'If you are the Son of God, cast yourself down from here, for it is written: 'He commanded his angels concerning you, that they should lift you up in their hands, lest perhaps you strike your foot against a stone.'3 How is it that you, O devil, know that these words have been written? Have you read the prophets, or do you know the Divine speeches? You may be silent, I shall answer for you. You read, not that by the reading of holy things you become better, but that by the literal sense you might kill those who are friends of the letter. You know that, if you wish to speak from other books, you will not deceive, nor will your assertions be able to have any authority. Marcion reads the Scriptures as the devil does. So does Basilides and Valentinus, that with the devil they say to the Saviour, ' It is written: He commanded his angels concerning you, that they lift you up in their hands, lest perhaps you strike your foot against a stone.' When you hear texts from the Scriptures, see that you do not agree with the speaker too quickly, but consider the man, his opinions, what his intention may be, lest perhaps he might pretend to be holy and not be so, and infected with the poison of heresy, he might be a wolf hiding beneath sheepskin, lest perhaps the devil might be in him, he who when the time suits him can cite the Scriptures. Origen, Homily 31 on Luke, Translated by Saint Jerome. 1 Lk 4.9 2 Deut 6.13   3 Ps 90. 11-12

A Spiritual Treasure

Βούλομαι σήμερον, ἀγαπντοὶ, θησαυρὸν ὑμῖν πνευματικὸν ὑπανοῖξαι, μεριζόμενον, καὶ μηδέποτε δαπανώμενον· πάντας πλουτίζοντα, καὶ ἐν μηδενὶ ἐλαττούμενον, ἀλλὰ καὶ προστιθέμενον. Καθάπερ γὰρ ἐπὶ τοῦ ασθητοῦ θησαυροῦ κἂν μικρόν τι ψῆγμα λαβεῖν τις δυνηθείη, πολὺν ἑαυτῳ τὸν πλοῦτον ἐργάζεται· οὕτω δὴ καὶ ἐπὶ τῆς θείας Γραφῆς, καὶ ἐν βραχείᾳ λέξει πολλὴν ἔστιν εὑρεῖν τῶν νοημάτων τὴν δύναμιν, καὶ ἄφατον τὸν πλοῦτον. Τοιαύτη γὰρ ἡ φύσις τοῦ θησαυροῦ τούτου· τοὺς ὑποδεχομένους εὐπόρους ἐργαζόμενος οὐδέποτε ἐλλείπει· πηγὴ γὰρ τοῦτον ἀναβλύζει τοῦ Πνεύματος τοῦ ἁγίου. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Ὁμῖλία ΙϚ'  Εἰς Την Γενεσιν,

Today, beloved, I wish to open for you a spiritual treasure, distributing it and not spending it. Enriching everyone, it is not diminished, but it increases. For as with sensible treasure, if someone takes a little bit, he enriches himself a lot, so it is with the Divine Scriptures, that in a short passage much may be discovered of powerful meaning and untold richness. For such is the nature of this treasure, that it makes rich those who discover it and it is never exhausted; for it is the gushing fount of the Holy Spirit.   Saint John Chrysostom, On Genesis, Homily 16

Misunderstanding Flaws

Αὐτῷ ᾦ νομίζεις ἐλαττωματι ἀκόμπῳ καὶ ἀγραμμάτῳ τῶν ἱερῶν τοῦ Κυρίου μαθητῶν, ὑπερέχει τοῦ θείου Εὐαγγελίου ἡ δύναμις, δι' ἐκείνων κρατήσασα, δι ὦν ἄλλοι ἡττήθησαν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, ,Βιβλίον Πρῶτον, Ἐπιστολή ΣΞΖ', Παυλῳ

This which you think flawed by the lack of care and literary skill of the holy Apostles of the Lord, the power of the Divine Gospel makes superior, through which it prevailed, by which others were conquered.   Saint Isidore of Pelusium, Book 1, Letter 268, To Paul

Scripture and Devotion

Σὺ οὖν, κύριε υἰε, προηγουμένως πρόσεχε τῇ τῶν θείων Γραγῶν ἀναγνώσει· ἀλλὰ πρόσεχε· πολλῆς γὰρ προσοχῆς ἀναγινώκοντες τὰ θεῖα δεόμεθα· ἵνα μὴ προπετέστερον εἴπωμέν τινα, ἤ νομίσωμεν περὶ αὐτῶν· καὶ προσέχων τῇ τῶν θείων ἀναγνώσει μετὰ πιστῆς καὶ Θεῷ ἀρεσκούσης προλήψεως, κροῦε τὰ κεκλεισμένα αὐτῆς, καὶ ἀνοιγήσεται σοι ὑπὸ τοῦ θυρωροῦ, περὶ οὖ εἰπεν ὁ Ἰησοῦς· 'Τούτῳ ὁ θυρωρὸς ἀνοίγει.' Καὶ προσέχων τῇ θείᾳ ἀναγνώσει, ὀρθῶς ζήτει καὶ μετὰ πίστεως τῆς εἰς Θεὸν ἀκλινοῦς τὸν κεκρυμμένον τοῖς πολλοῖς νοῦν τῶν θείων γραμμάτων. Μὴ ἀρκοῦ δὲ τῷ κρούειν καὶ ζητεῖν· ἀναγκαιοτάτη γὰρ καὶ ή περὶ τοῦ νοεῖν τὰ θεῖα εὐχὴ· ἐφ' ᾖ προτρέπων ὁ Σωτὴρ, οὐ μόνον εἰπε τό· ' Κρούετι, καὶ ἀνοιγήσεται ὑμῖν,' καὶ τό· ' Ζητεῖτε καὶ εὐρήσετε,' ἀλλὰ καὶ τό· 'Ἀιτεῖτε, καὶ δοθήσεται ὑμῖν.' Ταῦτα ἀπὸ τῆς πρὸς σέ μου πετρικῆς ἀγάπης τετόλμηται. Εἰ δ' εὐ ἔχει τὰ τετολμημένα, ἢ μὴ, Θεὸς ἂν εἰδείη, καὶ ὁ Χριστὸς αὐτοῦ, καὶ ὁ μετέχων πνεύματος Θεοῦ καὶ πνεύματος Χριστοῦ. Μετέχοις δὲ καὶ σὺ, καὶ ἀεὶ αὔξοις τὴν μετοχὴν, ἴνα λέγῃς οὐ μόνον τό· 'Μέτοχοι τοῦ Χριστοῦ γεγόναμεν,' ἀλλὰ καὶ, μέτοχοι τοῦ Θεοῦ. Ὀριγεν, Ἐπιστολὴ Προς Γρεγοριον τον Θαυματουργόν

Do then, fine son, carefully devote yourself to the reading of the Sacred Scriptures. Devote yourself, for we who read the Divine things have need of much devotion lest we should say or think anything recklessly about them, and devoting yourself thus to the reading of Divine things, with faithful ideas pleasing to God, knock at the locked doors, and it will be opened to you by the porter, about whom Jesus says, 'To this one the porter opens.'1 And devoting yourself to the reading of Divine things, seek correctly, with unwavering faith in God, the hidden things of the Holy Scriptures which by many have been overlooked. Be not satisfied with knocking and seeking, for prayer is most necessary for the knowledge of Divine things. For to this the Saviour exhorted, saying not only, 'Knock and it shall be opened to you,'2 and 'Seek and you shall find,'2 but also, 'Ask, and it shall be given unto you.' 2 In these things my paternal love for you has made me bold but whether my boldness be good, God will know, and His Christ, and he who partakes of the Spirit of God and the Spirit of Christ. May you also be a partaker, and be always increasing your participation, that you may say not only, 'We have become partakers of Christ,'3 but also partakers of God. Origen, Letter to Gregory Thaumataurge 1 Jn 10.3 2 Mt 7.7  3 Heb 3.14

Wine And Scripture

Ἐπειδὴ ἄμπελον ἑαυτὸν ὁ Κύριος προσηγόρευσε, τὸ νοστιμον καὶ καρδίαν εὐφραῖον παρασχόμενος κήρυγμα, οἵνον ἀνεγκαίως καλεῖ ἡ θεία Γραφὴ τὸν ἀληθῆ θείας γνώσεως λόγον· τοῦτον καὶ ἐν κρατῆρι ἡ σοφία ποτίζει, κρατῆρα τὴν τοῦ Κυρίου πλευρὰν ὀνομάζουσα, ἐξ ἥς ἡμῖν ἡ τῆς ζωῆς εὐφροσύνη ἐπήγαοεν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΞΗ', Ζωιλῳ Πρεσβυτερῳ

Since the Lord names himself the vine,1 that which supplies the heart's return to joy is preaching, and wine it is necessary to call the Divine Scripture the true account of Divine knowledge, and this in the bowl wisdom gives to drink,  the wine bowl named the side of the Lord,2 from which the joyous life flows out to us. Saint Isidore of Pelusium, Book 1, Letter 168, to the Presbyter Zoilus 1 Jn 15.5 2 cf Jn 19.34

Progress in Reading

Quantum legentes progredimur, tantum nobis sacramentorum cumulus augetur. Et ut si quis exiguo vectus navigio ingrediatur mare, donec terrae vicinus est, minus metuit: cum vero paulatim in altum fuerit progressus, et undis intumescentibus, vel in excelsum attolli coeperit, vel eisdem dehiscentibus in ima deduco; ibi vero mentem pavor ingens et formido percutit, quod exiguam ratem tam immensis fluctibus credidit: ita etiam nos pati videmur, qui exigui meritis et ingenio tenues, inire tam vastum mysteriorum pelagus audemus. Sed si, orentibus vobis, Dominus dignetur Spirtus sui Sancti auram nobis prosperam dare, secundo verbi cursu portum salutis intrabimus. Origenes, In Genesim, Homilia IX,  Interprete Rufino Aquileiense

The more we progress in reading, the greater grows the collection of sacred mysteries for us. And it is as if someone should enter upon the sea in a little boat, who as long as he is near land is untroubled, but, when he has advanced little by little into the deep and has begun either to be lifted up to the heights by swelling waves, or by the same waves' gaping led down to the depths, there indeed grave terror and dread strikes his mind because he has entrusted so small a craft to such immense waves, and so thus we seem to suffer, who, with small merits and slight ability, dare to enter so vast a sea of mysteries, But if, by your prayers, the Lord should see fit to give us a favorable breeze of his Holy Spirit, with a favorable course we shall enter the port of salvation of the Word. Origen, On Genesis, Homily 9, Translated by Rufinus of Aquileia.

Knowledge and Sorrow

Quia in multitiudine sapientiae, multitudo furoris: et qui apponit scientiam, apponit dolorem. Quanto magis quis sapientiam fuerit consecutus, tanto plus indignatur subjacere vitiis, et procul esse a virtutibus, quas requirit. Quia autem potenter tormenta patientur, cuique plus creditur, plus exigitur ab eo, propterea apponit dolorem, qui apponit scientiam, et contristatur moerore secundum Deum, doletque super delictis suis. Unde et Apostulus ait: Et quis est, qui laetificat me, nisi qui contristatur ex me?'  Nisi forte et hic intelligendum, quod sapiens vir doleat tem in abdito et profundo latere sapientiam, nec ita se praebere mentibus, ut lumen visui, sed per tormenta quaedam, et intolerandum laborem, jugi meditatione et studio provenire. Sanctus Hieronymous, Commentarius Ecclesiasten, Liber I

For in much wisdom there is much tribulation and he who takes to knowledge takes to sorrow. 1  The more that someone has acquired knowledge so the more he is indignant to be subject to the vices and to be far from the virtues which he seeks. For they suffer torments more grievously who believe in them and who would be done with them, and so he who takes to knowledge takes to sorrow, and he is most sad to grieve God and he laments over his errors. Whence the Apostle says, 'And who is it who gives me joy unless He who afflicts me?' 2 Unless perhaps in this it should be understood that the wise man grieves on account of wisdom being hidden and profoundly concealed, that it does not offer itself to minds that they see the light, but to toil and intolerable labour he must go, taking on the yoke of thought and study. Saint Jerome, Commentary on Ecclesiastes, Book 1 1 Eccl 1.18  2. 2 Cor 2.2

The Knowledge of God

Τὴς μὲν γὰρ περὶ αὐτοῦ γνώσεως ἀπλανοῦς καὶ θεωρίας ἰσχνῆς καὶ ἀπεξεσμέμης, εἴη ἂν, ὥς γε οἴμαι, τὸ ὕστατον οὐδεν, ὸὐ περιουσίαι χρημάτων, οὐ λαμπτότης κοσμικὴ, καὶ ἀξιωμάτων ὅγκοι, οὐ σοφίας δόκησις τῆς ἐπιγείου καὶ ψυχικῆς καὶ δαιμονιώδους. Καὶ γοῦν ἔφη που Θεὸς, διὰ τῆς Ἰερεμίου φωνῆς· 'Μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ  αὐτοῦ, καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλ' ἐν τούτῳ χαυχάσθω ὁ καυχώμενος, ἐν τῷ συνιεῖν καὶ γνώσκειν τὸν Κύριον.' Ἔφη δέ που καὶ αὐτὸς ὁ Σωτὴρ πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν· ' Αὔτη δέ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσι σε τὸν μόνον ἀληθινὸν θεὸν, καὶ ὄν ἀπέστειλας Ἰησοῦν Χριστόν.' Οὐκοῦν ἄριστον αὐχημάτων εἴη ἂν ἡ περὶ Θεοῦ γνῶσις. Ὀρθῶς δὲ ταῦτ' ἔχειν, καὶ αὐτοῖς τοῖς Ἐλλήνων λογάσι συνδοκεῖ. Καὶ γοῦν ὁ Ἀριστοτέλους μαθητὴς Ἀλέξανδρος, ἐν τῷ Περὶ τῆς καθ' ἔκαστα Προνοίας λόγῳ, φησίν, 'Ἴσως δὲ χρὴ τάληθὲς εἰπεῖν διὰ τῆς περὶ τὸ Θεῖον εὐσεβείας, τὸ μέγιστον μὲν τελεώτατον ἀγαθὸν πάντων δὲ τὸ εὐδαιμόνως ζῇν. Τοῦτο δὲ ὄν ἐν θεωριᾳ δείκνυται·ἡ δὲ θεωρία ἐν γνώσει τῶν ἀρίστων· ἄριστα δὲ ὁμολογειτᾶ πρὸς ἀπάντων εἰναι τὰ θεῖα. Τούτων γὰρ οὕτως ἐχόντων, ἐν τῇ γνώσει τῶν θείων εἴη ἂν ἡμῖν τὸ εὐδαιμονεῖν κείμενον. Οὐκοῦν, ὡς ἔφην ἀρτίως, τῶν περὶ Θεοῦ δογμάτων οὐδὲν ἂν γένοιτο τιμαλφέστερον τοῖς τῆς ἀληθοῦς σοφίας ἐρασταῖς. Ἅγιος Κύριλλος Ἀλεξανδρείας, Προς Τα Του Ἐν Ἀθεοις Ιὀυλιανου, Λογος Πεμπτος

Before the certain exact and accurate knowledge of God nothing must come, I think, no power of works, no splendour of the world and praise of the worthy, no mundane wisdom of the worldly, of those possessed. Truly God spoke in the voice of Jeremiah, 'Let not the wise man glory in his wisdom and let not the powerful glory in their power and let not the rich man glory in his wealth, but let him glory in this who would glory, that he understands and knows the Lord.' 1 And the Saviour Himself said somewhere to God the Father who is in heaven, ' This is eternal life, that they know you only the true God, and him whom you sent, Jesus Christ.' 2 Therefore the best type of glory is the knowledge of God. And correctly about these things those celebrated among the Greeks agree. For a certain Alexander, follower of Aristotle, in his book On Providence writes, ' Perhaps it is true to say that piety toward God, the greatest of all and most perfect good, is to live well. And in contemplation it is shown, for contemplation is thought of things most excellent, and as it is confessed by all that Divine things are the most excellent.' For having possession of these things, in the knowledge of Divine things, happiness lies for us. Therefore, I speak correctly, nothing is more honourable than devotion for true wisdom. Saint Cyril of Alexandria, Against Julian, Book 5 1 Jer 9.23-24  2 Jn 17.3

Moses and Limitations

Donec esset Moyses in Aegypto et erudiretur omni sapientia Aegyptiorum, non erat gracili voce nec tardus lingua, nec profitebatur se esse ineloquentem. Erat enim quantum ad Aegyptios, et sonorae vocis, et eloquentiae incomparabilis. Ubi autem coepit audire vocem Dei et eloquia divina suscipere, tunc sensit exilem et gracilem vocem suam, tardamque et impeditam esse suam intelligit linguam; tunc se pronuntiat mutum, cum coepit agnoscere verum illud Verbum, quod 'erat in principio apud Deum.' Sed quo facilius quod dicimus possit adverti, utamur hujusmodi similtudine. Mutis animalibus quamvis sit imperitus et indoctus, rationabilis homo si comparetur, videbitur eloquens ad comparationem eorum quae et rationis et vocis expertia sunt; si vero eruditis et eloquentibus viris, atque in omni sapientia probatissimis conferatur, et ineloquens et mutus videbitur. At si ipsum quis contemplatur divinum Verbum, ipsamque divinam respiciat sapientiam, quantaevis sit eruditionis et quantaecunque sapientiae, multo amplius quam apud nos sunt pecudes, ipse  apud Deum mutum se animal profitebitur. Hoc nimirum erat Moyses. Quod et beatus David intuens, et tali ordine semetipsum ad divinam sapientiam librans, dicebat:' Ut jumentum factus sum apud te.'  Secundum hoc ergo et propetarum maximus Moyses in praesenti lectione dicit ad eum, quod gracili voce sit, et tardus lingua, quod et non sit eloquens. Omnes enim homines ad comparationem Verbi divini, non solum ineloquentes, sed et muti putandi sunt. Origenes, In Exodum Homilia III, Interprete Rufino Aquileiense

While Moses was in Egypt and was educated in all the wisdom of the Egyptians he was not weak voiced nor slow of tongue nor did he admit to be ineloquent. For as much as it concerned the Egyptians he was sonorous of voice and of incomparable eloquence. But when he began to hear the voice of God and receive Divine speech then he felt his own voice to be weak and poor and he understood his own tongue to be slow and hindered; then he proclaimed himself dumb, when he began to know that true word, 'who was in the beginning with God.1' But that what we are referring to may be more easily grasped let us employ an analogy. If a rational man, though inexperienced and untaught, is compared to dumb animals he will appear eloquent in comparison to those lacking reason and speech, but if he is compared to learned and eloquent men who are most knowledgeable in every sort of wisdom, he will seem inarticulate and dumb. But if someone contemplates the Divine Word and looks at the Divine Wisdom itself, however educated and wise he is, to a much greater extent than cattle are to us, he will admit himself a dumb animal. This was evidently what Moses was doing. And the blessed David was also thinking of this, weighing himself in the scales of the Divine Wisdom, when he said, 'I am become a beast before you.'2 It is therefore in this sense that the great Moses in the present text says to God that he is weak of voice and slow of tongue and that he is not eloquent. All men compared to the Divine Word must be thought not only inarticulate but even dumb. Origen, First Homily on Genesis, Translated by Rufinus of Aquileia. 1 1 Jn 1.1 2 Ps 72.23

Knowledge and Limit

Non est autem in tantum confidendum prudentia humana, ut perfectum se quis putet sapere quod sapiat: et in eo arbitretur absolutae rationis summae contineri, quod ipsa mente pertractans, aequabili undique apud se existimet veritatis opinione constare. non enim concipiunt imperfecta perfectum, neque quod ex alio subsistit, absolute vel auctoris sui potest intelligentiam obtinere, vel propriam: se quidam in eo tantum quod est sentiens, caeterum ulterius sensum suum quam sibi constituta sit natura non tendens. Notum enim suum non sibi debet, sed auctori: et idcirco id, quod in aliud ex auctore subsistit, imperfectum sibi est, dum constat aliunde; et necesse est, ut in quo se perfectum putet sapere, desipiat: quia naturae suae non moderans necessitatem, et omnia infirmitatum suarum existimans terminis contineri, falso jam sapientiae nomine gloriantur: quia sapere, sibi ultra sensus sui non liceat potestatem, et quam infirmum subsistendi est virtute, tam sensus sit. Atque ob id imperfectae naturae substitutio, perfecti sensus sapientiam obtinere se glorians, stultae sapientiae irridetur opprobrio, Apostolo dicente: 'Non enim misit me Christus baptizare, sed evangelizare, non in sermone sapientiae, ne inanis fiat crux Christi: verbum enim crucis stultitia est his qui pereunt, iis autem qui salvantur, virtus Dei est. Scriptum est enim: Perdam sapientiam sapientium, et intellectum intelligentium reprobabo. Ubi sapiens? Ubi scriba? Ubi conquisitor hujus saeculi? Nonne stultam fecit Deus sapientiam hujus mundi? Quoniam quidem in sapientia Dei non cognovit mundus per sapientiam Deum, decrevit Deus per stultitiam praedicationis salvare credentes: quoniam Juaei signa petunt et Graecu sapientiam quaerunt: nos autem praedicamus Christum Jesum crucifixum, Jaudeis quidem scandalum, gentibus autem stultitiam, ipsis autem vocatis Judaeis et Graecis Christum Dei virtutem et Dei sapientiam: quia quod infirmum est Dei fortius est hominibus, et quod stultum est Dei, sapientius est hominibus.' Omnis itaque infidelitas stultitia est: quia imperfecti sensus sui usa sapientia, dum omnia infirmitatis suae opinione moderatur, putat effici non posse quod non sapit. Causa enim infidelitatis de sententia est infirmitatis, dum gestum esse quis non putat, quod geri non posse definiat. Sanctus Hilarius Pictaviensis, De Trinitate, Liber III

One most not have total confidence in the human intellect as to imagine that one thinks one perfectly knows what one may know and to judge that in oneself is contained the absolute peak of reason, that drawing something into the mind and equally from all side judging it, that one stands firmly in the opinion of truth. The imperfect cannot conceive the perfect; a being dependent for its existence upon another cannot attain to perfect knowledge either of its Creator or of itself, for in its consciousness of self and of other things outside itself nature has established limits beyond which it may not reach. Its own knowledge is not self-caused, but due to the Creator, and so that which depends on a Creator is imperfect, since its origin is from elsewhere, and so necessarily it is an error for that being to say that it has perfect knowledge of anything; it cannot modify the necessity of its own nature, and judging its own infirmity to contain everything it falsely glories in the name of wisdom, for to know what is beyond its mental power is not possible, its strength of perception restricted by its limitations. And therefore this masquerade of an imperfect nature glorying that it possesses the wisdom of a perfect mind, is laughed at for the disgrace of confusing folly and wisdom, the Apostle saying, 'For Christ sent me not to baptize, but to preach the Gospel, not in words of wisdom, lest the cross of Christ be worthless. For the word of the cross is foolishness to those who are perishing, but to those who are being saved it is the power of God. For it is written, I will destroy the wisdom of the wise and the understanding of the prudent I will reject. Where is the wise? Where the scribe? Where is the enquirer of this world? Has God not made foolish the wisdom of this world? For since in the wisdom of God the world through its wisdom knew not God, God decreed through the foolishness of preaching to save those who believe. For the Jews ask for signs and the Greeks seek wisdom, but we preach Jesus Christ crucified, to the Jews indeed a scandal and to the Gentiles foolishness, but unto those called, Jews and Greeks, Christ the power of God and the wisdom of God. Because the weakness of God is stronger than men, and the foolishness of God is wiser than men.' 1Thus all unbelief is foolishness, because it takes up the wisdom of its imperfect mind, and, measuring everything by its own infirmity, it determines that which it is not able to understand must not be possible. For the cause of unbelief is born of flawed judgement, so that when something happens they do not think it did because what has happened they are not able to contain within their limits. Saint Hilary of Poitiers, On The Trinity, Book 8 1 1 Cor 1. 17- 25

The Greatest Of Goods

Haec est summa omnium bonorum; haec est optima pars, quae nunquam auferetur, sed magis atque magis in pectore habentis ardescit; de qua duo dixerunt discipuli, cognita Domini facie in fractione panis: 'Nonne cor nostrum ardens erat in nobis, dum loqueretur in via, et aperiret nobis Scripturas'? Vos eam in Scripturis quaerite sanctis, intentissime scrutantes eas, ut cognoscatis Dominum vobis loquentem in eis.  Quid dulcius est quam Dei omnipotentis frui confabulatione? Quia qui legit sacratissimos sermones Domini, per sanctos suos nobis traditos, Deum loquentem audiet; et qui orat, Deo loquitur. Hae sacratissimae vicissitudines diem et noctem ducant in jubilationem; nec saecularis occupatio spiritalem subruat jucunditatem; quia vanitas vanitatem est, hujus saeculi deliciae et falsi amores; quia omnes hujus vitae jucunditates velut umbra transeunt, et velut spuma super aquam facile dissipantur. Ideo, dilectissimae et nobilissimae virgines, animas vestras in omni sanctitate et religione lectionisque studio exercete, ut Spiritus sanctus de coelo vestrae devotionis corda saepius visitare dignetur, qui pectora inhabitare dignoscitur charitate plena, et in sancta sapientia sollicita mente sudantes. Alcuinus,ex Epistola CXXXIX, Ad Sororem et Filiam Source: Migne PL 100.379a-b

This is the greatest of all goods, this is the best part, which can never be taken away, but it burns more and more in the heart of the one who possesses it, concerning which the disciples said, recognising the face of the Lord in the breaking of bread: 'Were not our hearts burning within us while he was talking on the way and opening the Scriptures to us?' 1 You now look for it in the Sacred Scriptures and intently scrutinise them that you know the speech of the Lord in them. What is sweeter than to achieve conversation with God? He who reads the most sacred words of the Lord, by the saints handed down to us, hears God speaking, and he who prays, speaks with God. Let these most sacred exchanges day and night lead into jubilation, and do not let worldly occupations submerge spiritual happiness; because that is the vanity of vanities, the delights and false loves of the age, everything pleasing in this life passing like a shadow and like the foam on a wave disappearing. Therefore most delightful and noble ladies, exert your souls in every holy and religious work, that your devout hearts be often worthy of the visitations of the Holy Spirit from heaven, He who sees in hearts full with charity a habitation, and in minds straining in care for holy wisdom. Alcuin of York,Alcuin, from Letter 139, To a Sister and a Daughter 1 Lk 24.32

Knowledge And Union

Ὅλβιος, ὁστις τῆς ἱστορίας ἔσχε μάθησιν, μήτε πολιτῶν ἐπιπημοσύνῃ, μήτ' εἰς ἀδίκους πράξεις ὁρμῶν, ἀλλ' ἀθανάτου καθορῶν φύσεως κόσμον ἀγήρω. πῇ τε συνέστη, καὶ ὅπη, καὶ ὅπως, τοῖς δὲ τοιοὺτοις, οὐδέ ποτ' αἰσχρῶν ἔργων μελέτημα προσίζει.' Εἰκότως οὖν καὶ Πλάτων ' τὸν τῶν ἰδεῶν θεωρητικὸν Θεὸν ἐν ἀνθρώποις ζήσεσθαί φησι· νοῦς δὲ χώρα ἰδεῶν· νοῦς δὲ ὁ Θεός.' Τὸν ἀοπάτου Θεοῦ θεωρητικὸν Θεὸν ἐν ἀνθρώποις ζῶντα εἴρηκεν. Καὶ ἐν τῷ 'Σοφιστῇ' δὲ τὸν Ἐλεάτην ξένον, διαλεκτικὸν ὄντα, ὁ Σωκράτης 'Θεὸν' ὠνόμασεν· 'οἴους τοὺς Θεοὺς ξείνοισιν ἐοικότας ἀλλοδα ποῖσιν, ἐπιφοιτῶντας τοῖς ἄστεσιν. Ὅταν γὰρ ψυχὴ γενέσεως ὑπεξαβᾶσα, καθ' ἑαυτήν γε ᾖ, καὶ ὁμιλῇ τοῖς εἰδεσιν· 'οἶός ἐστιν ὁ ἐν τῷ ' Θεαιτήτῳ' κορυφαῖος· οἶον ἀγγελος ἤδη γενόμενος, σὺν Χριστῷ τε ἔσται, θεωρητικὸς ὤν, ἀεὶ τὸ βούλημα τοῦ Θεοῦ σκοπῶν, τῷ ὄντι. Οἴος πεπνυμένος, τοὶ δ' ὡς σκιαὶ ἀῖσσουσιν. Νεκροὶ γὰρ τοὺς ἑαυτῶν θάπτουσι νεκρούς. Ὅθεν Ἰερεμίας λέγει· 'Πληρώσω αὐτὴν νεκρῶν γηγενῶν, οὐς ἔπαισεν ἡ ὀργή μου. Ὁ μὲν οὖν Θεὸς ἀναπόδεικτος ὦν, οὐκ ἔστιν ἐπιστημονικός· ὁ δὲ Υἰὸς σοφία τέ ἐστι, καὶ ἐπιστήμη, καὶ ἀλήθεια, καὶ ὅσα ἄλλα τούτῳ συγγενῆ. Καὶ δὴ καὶ ἀπόδειξιν ἔχει, καὶ διέξοδον· πᾶσαι δὲ αἱ δυνάμεις Πνεύματος, συλλήβδην μὲν ἔν τι πρᾶγμα γενόμεναι, συντελοῦσιν εἰς τὸ αὐτὸ, τὸν Υἰόν· ἀπαρέμφατος δέ ἐστι τῆς περὶ ἐκάστης αὐτοῦ τῶν δυνάμεων ἐννοίας. Καὶ δὴ οὐ γένεται ἀτεχνῶς ἕν ὡς ἔν, ούδὲ πολλὰ ὡς μέρη ὁ Υἱὸς, ἀλλ' ὡς πάντα ἕν· ἔνθεν καὶ πάντα· κύκλος γὰρ ὁ αὐτὸς πασῶν τῶν δυνάμεων εἰς ἕν εἰλουμένων καὶ ἐνουμένων· διὰ τοῦτο 'Α καὶ Ω' ὁ Λόγος εἴρηται· οὖ μόνου τὸ τέλος ἀρχὴ γίνεται, καὶ τελευτᾷ πάλιν ἐπὶ τὴν ἄνωθεν ἀρχὴν, οὐδαμοῦ διάστασιν λαβών. Διὸ δὴ καὶ τὸ εἰς αὐτὸν καὶ τὸ δι' αὐτοῦ πιστεῦσαι μοναδικόν ἐστι γενέσθαι, ἀπερισπάστως ἐνούμενον ἐν αὐτῷ· τὸ δὲ ἀπιστῆσαι διστάσαι ἐστὶ, καὶ διαστῆναι, καὶ μερισθῆναι. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λόγος Τέταρτος, Κεφ ΚΕ' Source: Migne PG 8.1364b-1365c

Happy the one who has the culture of knowledge, and is not driven to the injury of neighbours or to unjust deeds, but beholds the undecaying order of immortal nature, the way it is and how it is and by what, to such a man the care for base deeds does not adhere. Rightly, then, Plato says, 'The man who contemplates the ideas will live as a god among men, and the mind is the place of ideas, and God is mind.' He says that he who contemplates the unseen God lives as a god among men. And in the Sophist, Socrates names the stranger of Elea, who was a dialectician, 'god': 'Such are the gods who, making themselves like foreign guests, come often to cities.' For when the soul, rising above the place of origin, is by itself apart, and is in the company of the ideas, like the Coryphæus in Theaetetus, now being like an angel, it will be with Christ, in contemplation, ever regarding the will of God in reality. 'Alone wise, while others fleet like shadows.' 1 'For the dead bury their dead.' 2 Whence Jeremiah says: 'I will fill it with the earth-born dead whom my anger has struck down.' 3 God, then, being not demonstrable, cannot be the object of knowledge, but the Son is wisdom and knowledge and truth, and all else that has affinity to this. And has demonstration and description, and all the powers of the Spirit, becoming collectively one thing, come to an end in the same, that is, in the Son, but He is not able to be declared, in the ideas of each of His powers. And He is neither simply one thing as one thing, nor is the Son many parts, but he is one thing in all, whence He is all things. For He is the circle of all powers rolled and united into one, by which the Word is called the Alpha and the Omega, of whom alone end becomes beginning, and ends again at the original beginning, having no rupture. Thus to believe in Him and by Him is to become a unit, being indissolubly united in Him, and to disbelieve is to be cut off, disjoined, divided. Clement of Alexandria, Stromata, Book 4, Ch 25 1 Hom. Odyssey, 10.495 2 Mt 8.22 3 Jerem 33.5

Learn Everything

Ego tibi affirmare audeo nihil me umquam quod ad eruditionem pertineret contempsisse, sed  multa saepe didicisse quae aliis ioco aut deliramento similia viderentur. Memini me, dum adhuc  scholaris essem, elaborasse ut omnium rerum oculis subiectarum aut in usum venientium vocabula  scirem, perpendens libere rerum naturam illum non posse prosequi qui earundem nomina adhuc  ignoraret. Quoties sophismatum meorum, quae gratia brevitatis una vel duabus in pagina dictionibus  signaveram, a memetipso cotidianum exegi debitum, ut etiam sententiarum, quaestionum et  oppositionum omnium fere quas didiceram et solutiones memoriter tenerem et numerum! causas  saepe informavi, et, dispositis ad invicem controversiis, quod rhetoris, quod oratoris, quod sophistae  officium esset, diligenter distinxi. Calculos in numerum posui, et nigris pavimentum carbonibus  depinxi, et, ipso exemplo oculis subiecto, quae ampligonii, quae orthogonii, quae oxygonii differentia  esset, patenter demonstravi. Utrumne quadratum aequilaterum duobus in se lateribus multiplicatis  embadum impleret, utrobique procurrente podismo didici. Saepe nocturnus horoscopus ad hiberna  pervigilia excubavi. Saepe ad numerum protensum in ligno magadam ducere solebam, ut et vocum  differentiam aure perciperem, et animum pariter meli dulcedine oblectarem. Haec puerilia quidem  fuerant, sed tamen non inutilia, neque ea nunc scire stomachum meum onerat. Haec autem non tibi  replico, ut meam scientiam,  quae vel nulla vel parva est, iactitem, sed ut ostendam tibi illum  incedere aptissime qui incedit ordinate, neque ut quidam, dum magnum saltum facere volunt,  praecipitium incidunt. Sicut in virtutibus, ita in scientiis quidam gradus sunt. Sed dicis: 'multa invenio in historiis, quae nullius videntur esse utilitatis, quare in huiusmodi occupabor?' bene dicis. multa siquidem sunt in scripturis,  quae in se considerata nihil expetendum habere videntur, quae tamen si aliis quibus cohaerent  comparaveris, et in toto suo trutinare coeperis, necessaria pariter et competentia esse videbis. Alia  propter se scienda sunt, alia autem, quamvis propter se non videantur nostro labore digna, quia tamen  sine ipsis illa enucleate sciri non possunt, nullatenus debent negligenter praeteriri. Omnia disce,  videbis postea nihil esse superfluum. Coartata scientia iucunda non est. Hugonis De Sancto Victore, Didascalicon, Lib VI, Cap III

I will be so bold as to assure you that I have never have despised anything belonging to instruction, but often I have learned much which to others seemed to be as a thing laughable and foolish. I remember while I was still a schoolboy, I exerted myself that I might know the names of everything which came to my eyes or into my use, of my own volition thinking that one cannot grasp the nature of  things if one is ignorant of their names. Many times I set myself as a daily task a sophism  which for the sake of brevity I had freely jotted down on a page or two in short notes, in order to place in my memory the number of nearly all the opinions, questions, objections and the solutions which I had learned. Often I made up legal cases and with the points at issue arranged, I carefully distinguished between the ways of the rhetorician, the orator, and the sophist. I  used pebbles for numbers, and marked the floor with black lines, and by the diagram before my eyes I clearly demonstrated the differences between acute angled, right angled and obtuse angled triangles, and whether a square has the same area as a rectangle two of whose sides  are multiplied, by cutting off the length in both. I often watched the stars through the winter night. I was regularly accustomed to stringing the magada according to numerical values,  stretching them over the wood in order to perceive with the ear the difference between the tones, and also to please my heart with the sweet melody. This was all done in a youthful manner, but it  was not useless, for to know these things did not weigh on me. I do not tell these things to you that I might boast of my knowledge, which is of no or  little value, but that I might show you that the most skillful  is the most orderly, unlike certain folks who, wishing to take a great jump, fall headlong. As with the virtues, so in knowledge there are  fixed steps. But, you will say, 'I discover in the histories much which appears to be of no utility; why should I be occupied with such things?' Well said. There are in the Scriptures many things which, considered in themselves, seem not worth aspiring to, but  if you would compare them with other things connected with them, and if you would weigh them all, you will see them to be both  necessary and useful. Some things are worth knowing on their own account, but others, although  they appear to be unworthy of our labour, should not be neglected, for without them the former cannot be clearly understood. Learn everything; you will  afterwards discover that nothing is superfluous. Narrow knowledge is no delight. Hugh of St Victor, Didascalion, Book 6, Chapter 3