Benvolence, Discipline and Knowledge

Inter caetera quibus beatus David infirmitatibus nostrarum medetur animarum, sub quadam trinitatis regula orandi nos formam tenere, tanquam peritissimus magister erudit, dicens, 'Bonitatem, et disciplinam, et scientiam, doce me.' Sollicitius itaque, fratres, intendite quas sibi potissimum virtutes tribui rex propheticus deprecatur. Bonitatem, inquit, et disciplinam et scientiam doce me.' Recte novit vivere, qui recte novit orare. Non enim petiit mundanarum divitiarum thesauros, non regna finitima, non tempora prolixiora vivendi; sed bonitatem se doceri simul et disciplinam poposcit. Bonitas enim facit amabliem disciplinam, et disciplina efficit inculpabilem bonitatem. Nec quemquam latere puto quia bonitas sine disciplina mater delictorum est, et disciplina sine bonitate tristis quaedam amaritudo vivendi. Scientiam etiam praestari sibi pariter implorat, ut noverit scienter sapienterque distinguere qui sint termini bonitatis, et quam debeat habere disciplina mensuram,ne forte aut nimiae remissionis vitio incognita foedetur, aut disciplina durior ipsa sui austeritate erubescat. Vis, frater, bonus esse peccanti? Benigne quidem facis; sed ut vere sis bonis, rigorem ei adhibe disciplinae, ut tua illi proficiat bonitas in salutem, quam utique si nulla coercentis censura increpationis terrueris, perniciosa erit ei haec bonitas tua, quia permittis perire peccantem, quem potueras salvare correctum. Rursus: si nimio disciplinae rigore nullam sanantis bonitatis praetenderis medicinam, dum terrorem tuum refugit peccans, peccantis aegritudinem non curabis. Et quae tandem vivendi ratio erit, quae justitia, si aut solutior lenitas conniventiam praebeat peccatori, aut immoderata severitas a lapsu non revocet delinquentem? Ut autem bonitas hujus disciplinaeque magisterium in nostris fuisse majoribus plenius perfectiusque discamus. Sanctus Maximus Taurinensis, Homilia CVII

Among other things by which the blessed David heals the infirmities of our souls, as a most expert teacher, he instructs by prayer that we hold to a certain threefold rule, saying, 'Goodness and discipline and knowledge, teach me.' 1 Thus diligently attend, brothers, to what are the most potent virtues for which the regal prophet prays. 'Goodness,' he says, 'and discipline and knowledge, teach me.' Rightly he knows how to live who knows how to pray. He does not seek a treasury of worldly riches, nor a temporal kingdom, nor a long span of life, but to to be taught benevolence, at the same time asking for discipline. Benevolence indeed makes discipline loveable, and discipline creates faultless benevolence. It should not be hidden from anyone, I think, that goodness without discipline is the mother of wickedness and discipline without benevolence is the bitterness of a grievous life. And he asks for knowledge together with these that he have the knowledge and the wisdom  to distinguish where goodness ends and what is the measure of discipline, lest perhaps either by excessive lenity he be unknowingly defiled with vice, or by harsh discipline he disgrace himself with severity. You wish, brother, to be good to a sinner? Certainly be kind, but that you may do good, adhere to the rigour of discipline, that your benevolence profit him to salvation, for if you never trouble with a warning cry of censure, your benevolence will be a wicked thing to him, because you allow the sinner to perish, he whom you were able to save. Again, if with excessive rigor of discipline you do not bring the medicine of healing kindness, the sinner will flee the threat of you and there will be no remedy for the sickness of sin. And how will he be said to live well, that is, with righteousness, if either with soft indulgence he overlooks the sinner, or if on account of immoderate severity he cannot call back the delinquent from a fall? Thus with his teaching of kindness and discipline in us we may learn to attain to a greater perfection. Saint Maximus of Turin, from Homily 107 1. Ps 118.66