Ways Of Instruction

Cum doctor sive predicator evangelicus sapientibus et insipientibus debitor sit, salvatore demandante eidem predicare evangelicum omni creature; sedula diligentia studere debet ut sciat omnes instruere doctrinaliter et ammonere efficaciter, non solum in predicatione declamatoria, sed collatione familiari et mutua, prout hortatur Ecclesiasticus hortatur. Cum viro irreligioso tracta de sanctitate, et cum iniusto de iusticia, et sic de aliis que ibi enumerat. Et hoc exemplo Salvatoris, qui non solum predicabat publice in civitatibus et synagogis sed etiam in mensis, parabolas et verba vite frequenter auditoribus proponebat. Symon habeo aliquid tibi dicere. Similiter exemplo beati Pauli prime Corinth primo. Sermo meus et predicatio mea non impersuasibilibus humane sapientie verbis, predictio scilicet publica et sermo privatus ait glossa. Et Actuum primo ait idem: Docerem vos per domos et publice id est privatim et communiter testificans et cetera. Frequenter enim collatio familiaris et mutua efficacior est ad instruendum quam predictio publica vel lectio, prout ait Gregorius super evangeliis libero secundo omelia secunda: Collationis inquit vox corda torpentia excitat plusquam lectionis, et quasi quadam manu solicitudinis ut evigilent scilicet audientes pulsat. Et ideo predicator evangelicus etiam in privata collatione verba vite iugiter proponat pro loco et tempore etiam in mensa, it alimenta corporis ministrantibus, ipse alimenta etiam vite dispenset. Civilie enim est et sacris consentaneum litteris aut omnino silere in mensa ut audiant ad profectum aut unde proficiant alii, aut sine culpa letentur,aut doctum proferre sermonem. Siquidem et inter comedentes Dominus parabolas miscuit. Prout dicitur in policrato libro 8. capitulo ix: Si enim Dyogenes et alii cinici hoc est alii philosophi peritissimi, et dicuntur cinimici a cines cinis qui est animal velocissimum, multum obvios monuerunt, prout ait Seneca xxx. epistola et Ieronimus contra Iovinianum loquens de Dyogene inquit: Quod habitavit in portarum vestibulis et in portubus civitatum usque proficiens, imo et transeuntium aut abigens, id est fugans vel seperans aut notans vicia que mores fedabant. Multomagis divinus predictor debet singulos monere et utiliter cum illis conferre ut quilibet ex usa collatione amplius illumineter et melioretur. Quia ut ait Seneca epistola x: Qui ad philosophum venit quotidie aliquid boni secum defert, aut sanior domi redit aut sanabilior. Et ponit exempla, qui in solem venerit colorabit, qui in taberna unguentaria resederit, odorem secum ferunt, sic qui ad philosophum venerit secum aliquid necesse est. Predictor ergo celestis verba sapientiae effundat, unde audientes illuminentur sicut a sole, et exempla vite ostendat aspicientibus ut odore virtutum reficiantur. Johannes Gallensis, Communiloquium sive Summa Collationum Source: here

When the teacher or preacher of the Gospel is obliged to the wise and the unwise, since the Saviour demanded that he preach the Gospel to all, 1 he should with zealous diligence concern himself that he know how to instruct reasonably and to be pleasant effectively, not only in the declamation of preaching but also in familiar and mutual conversation, inasmuch as Ecclesiasticus exhorts, 'With an irreligious man treating about holiness, and with unjust man about justice,' 2 and so with those others enumerated there. And by the example of the Saviour, who not only preached publicly in the cities and synagogues, but even at table frequently set forth before His hearers the parables and the words of life. 'Simon, I have something to say to you.' 3 Likewise by the example of the blessed Paul in his first letter to the Corinthians: 'My word and my preaching was not in the plausible words of wisdom.' 4 of which the gloss says that preaching pertains both to public and private speech. And in Acts: 'I taught you in houses and in public,' 5 that is, giving witness privately and in public. For frequently familiar and mutual conversation is more effective for instruction than public preaching or reading, whence Gregory says in the second homily in his second book on the Gospels: 'The voice of conversation stimulates the torpid heart more than reading, and as a certain caring touch, it moves hearers to be watchful.' 6 And so the preacher of the Gospel, even in private conversation proposes the words of life in their place and time, even at table, so that just as food administers to the body, so he dispenses the food of life. For it is fitting even for sacred letters that one not be utterly silent at table, that they might hear something to profit, or what can profit others, or without fault they take joy, or to offer a learned word. For so the Lord mixed His parables among diners. According to which it is said in the eighth book of the Policratus, chapter 9: 'For if Diogenes and other Cynics, that is, other knowledgeable philosophers, and the Cynics are called dogs from their likeness to dogs, which is a swift animal, gave much admonishment to passers by...' of which Seneca speaks in his thirtieth letter, 7 and Jerome in Against Jovianianus, speaking about Diogenes, says, 'He dwelt in gateways and in porticoes of cities,' for improvement, even indeed of those passing by, whether they went away, that is, fled or distanced themselves, or took note what conduct they approved. 8 Much more should the holy preacher warn all and talk usefully, so that by the experience of his company they be enlightened and improved. For as Seneca says in his letter: 'He who studies with a philosopher should take away with him one good thing every day: he should daily return home a healthier man, or be on the way to becoming healthier.' And he gives the example: 'He that walks in the sun will be tanned; he who frequents the perfumer's shop will carry with him the scent of the place,' 9 and so he who has came to a philosopher must take something with him. Therefore the heavenly preacher should pour forth the words of wisdom, by which hearers are enlightened as by the sun, and reveal the examples of life to spectators so that they be refreshed with the fragrance of virtue John of Wales, The Communiloquium 1 Mt 28.19-20 2 Sirach 37.12 3 Lk 7.40 4 1 Cor 2.4 5 Acts 20.20 6 Greg Hom In Evan 2.21.1 7 Seneca Epis 29.1 8 Jerome Ag Jov 2.14 9 Seneca Epis 108.4