Sickness And Cure

Infelix homo! quis me liberabit de corpore mortis hujus? Hic quatuor consideranda: infirmus, causa morbi, medicus et remedium. Medicus Deus, infirmus homo, causa morbi amor mundi, remedium amor Dei. Horum differentia haec est: Amor mundi in principio dulcis, in fine amarus nimis; amor Dei ab amaritudine incipit, finitur in dulcedinem magnam. Unde architrictinus sponso; Omnis homo primum bonum vinum ponit; sed inebriati fuerint, tunc id quod deterius est, etc. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit V, De infirmo, causa morbi, medico, et remedio morbi Source: Migne PL 177.813c

Wretched man, who shall free me from this body of death? 1 Four things must be considered here, the infirmity, the cause of sickness, the physician and the remedy. The physician is God, the infirmity is man, the cause of sickness is love of the world, and the remedy is the love of God. Among these last two things this is the difference, in the beginning the love of the world is sweet, but in the end it is most bitter, while the love of God begins in bitterness and ends in great sweetness. Hence the chief steward says to the bridegroom, 'Every man serves the best wine first, and then when the guests are drunk he pours out the worst.' 2 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 5, On Infirmity, the Cause of the Sickness, the Physician, and the Remedy for Sickness 1 Rom 7.24 2 Jn 2.9-10

Various Eucharists

Qui semel datus est mundo in forma carnis ,is cunctis diebus aut horis datur fidelibus in specie panis, scilicet in esu sacramenti sui, sed saepius et in cunctis horis devotis datur in gustu spiritus sui. Primum ad redemptionem, secundum ad sanctificationem, tertium ad consolationem. Primum exigit ut fides sit recta, secundum ut conscientia sit pura, tertium ut devotio sit pura et prompta. Hoc mentem elevat ut gratiae occurrat; cor aperit, ut excipiat; affectum dilatat, ut plurimum inde plus capiat Hugo De Sancte Victore, Miscellanea, Liber VI, Tit XXIII, De multiplici acceptione Eucharistiae corporis Dominici Source: Migne PL 177.824a

He who once was given to the world in the form of the flesh, is given every day and hour to the faithful under the appearance of bread, that is, in the eating of His sacrament, but more often in every hour of devotion He is given in the taste of His spirit. Firstly for redemption, secondly for sanctification, thirdly for consolation. Firstly faith is examined for correctness, secondly that the conscience is pure, third that devotion is prompt and eager. It elevates the mind so that grace may pass in, it opens the heart for reception, and is expands love that is may be able to hold more. Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 23, On The Various Receptions of the Eucharist of the Body of Christ

Speech, Deed, And Vanity

Vana locuti sunt unusquisque ad proximum summ. Locutio non incongrue intelligi potest, non solum in voce, sed etiam in operatione, quia indicium cordis non solum vox est, sed etiam exhibitio operis. Scimus autem quod vanum est omne quod transit. Ille vanitatem in corde habet qui transitoria diligit. Vanitatem loquitur, qui pro hac vita tranistoria immoderate laborans ipso suo studio, et opere eam se diligere ostendit. Vanitatem autem ad proximum suum loquitur qui exemplo suo eum ad petenda transitora cohortatur. Hugo De Sancte Victore, Miscellanea, Liber II, Caput X, Quod locutio sit in voce et opere, et quis vanitatem in corde habeat, quis loquatur; et quis loquatur eam ad proximum. Source: Migne PL 177.593c

Each one has spoken vanities to his neighbour. 1 It is not wrong to understand that speech is not only given by the voice but even through acts, because the proof of a heart is not only through the voice but even by the exhibition of the act. We know that everything which is vain passes away. He has vanity in his heart who loves transitory things. He speaks vainly who with excessive zeal labours for the transitory things of this life, and with that work shows what he loves. And he speaks vanity to his neighbour who by his example exhorts him to seek transitory things. Hugh Of Saint Victor, Miscellanea, Book 2, Chapter 10, That Speech May Be By the Voice or the Deed, and that he who has vanity in his heart who speaks, and who speaks to his neighbour 1 Ps 11.3

Troubles And Cure

Triplici loco laborat genus humanum: principio, medio, fine, id est, nativitate, vita, morte. Nativitas erat immunda, vita perversa, mors periculosa. Venit ergo medicus coelestis; et contra hunc triplicem morbum triplex attulit remedium. Natus enim est, vixit, obiit. Ejus nativitas purgavit nostram; ejus vita instruxit nostram; ejus mors destruxit nostram. Hugo De Sancte Victore, Miscellanea, Liber V, Tit XXV, De triplici labore hominis, et triplici ejus remedio Source: Migne PL 177.760a

The race of men labours in a threefold manner, in the beginning, in the middle and at the end, that is, in birth, in life, and at death. Birth was unclean, life perverse, death ruinous. Then the heavenly physician came and brought the remedy for this threefold sickness. For He was born, and He lived, and He died. His nativity cleansed ours, His life instructed ours, His death destroyed ours. Hugh Of Saint Victor, Miscellanea, Book 5, Chapter 25, On The Threefold Labour of a Man and His Threefold Remedy

Living In The World

Sobrie et pie et juste vivamus in hoc saeculo. Sobrie nobis, juste proximo, pie Deo. Sobrie in duobus, in cavenda voluptate carnis, et curiositate saeculi. Unde Dominus: Attendite, ne graventur corda vestra in crapula et ebrietate, et curis hujus vitae. Ecce compedes quae crapulam, id est, carnis curam stringunt et angustant, et carcer qui curiositates saeculi claudit et obfirmat. Qui primum vincit, in carne ambulans non secundum carnem militat; qui secundum vincit, dicere potest: Conversatio nostra in caelis est. Juste item in duobus, ut nemini noceas, omnibus prodesse velis. Unde quod tibi non vis, alii non facias; et quaecunque vultis ut faciant vobis homines, eadem facite illis. Pie quantum ad fidem, quae in duobus consistit: in justificatione quae in praesenti nos justificat, et in beatificatione qua in futuro nos beatificat. Hanc fidem a nobis exigit Deus, ut credamus nos ab ipso justificandos per misericordiam, beatificandos per veritatem. Promisit enim justos beatificare. Unde quos justificabit hos et glorificabit. Et Dominus: Si terrena dixi vobis et non creditis, quomodo si coelestia vobis dixero credetis? Terrena justificatio fit in praesentia, coelestis beatificatio in futuro. Sobrie ergo vivamus, ut bonam conscientiam habeamus; juste, ut proximis prodesse possimus. Unde sapientia quae desursum est, primum pudica est, deinde pacifica, pie ut Deum diligamus; Hugo De Sancte Victore, Miscellanea, Liber V, Tit XXXII, Quomodo sobrie, pie et juste vivamus Source: Migne PL 177.763c-d

Let us live soberly and piously and righteously in this world. 1 Soberly for ourselves, righteously for our neighbour, piously for God. Sobriety is twofold, in wariness for the pleasure of the flesh and worldly cares. Hence the Lord says, 'Beware lest your hearts grow heavy with drinking and drunkenness and the cares of this life.' 2 Behold, you shackle yourself with drunkenness, that is, you bind and chain yourself with care for the flesh, and with your interest in the world you shut yourself up in prison and lock the door. He who obtains the first victory, walks in the flesh and does not fight with the arms of the flesh. 3 He who obtains the second victory is able to say 'Our way of life is in heaven.' 4 Living righteously is twofold, that you do not harm anyone and you wish to benefit everyone. Hence it was said, 'What you would not wish for yourself, do not do that to another.' And,  'Whatever you wish that men do to you, do the same to them.' 5 Living piously is a matter of faith, which consists of two things, the justification which justifies us in the present, and the beatification with which He shall bless us in the future. God exhorts this faith from us, so that we might believe we are justified by Him through mercy, and blessed through truth. For He promises to bless the righteous. Hence, 'He shall justify and bless them.' 6 And the Lord says, 'If I tell you about worldly things and you do not believe, how shall you believe when I speak to you about heavenly things?' 7 Worldly justification is in the present, heavenly beatification is in the future. Therefore let us live soberly so that we might have a good conscience, and righteously so that we may be able to be of benefit to our neighbours. Hence that wisdom from above is first modest, and then peaceful, so that we may love God piously. 8 Hugh Of Saint Victor, Miscellanea, Book 5, Chapter 32, How we should live soberly and piously and righteously 1 Titus 2.12 2 Lk 21.3 3 Ephes 6.12 4 Phil 3.20 5 Tobit 4.16 Mt 7.12 6 Rom 8.30 7 Jn 3.12 8 Jam 3.17

The Ways Of Desiring Wisdom

Quinque modis sapientia concupiscitur. Quidam discunt ut sciant: quod est curiositas; quidam ut scientes appareant: quod est vanitas; alii ut vendant et lucrentur: quod est Simoniaca pravitas; alii ut alios aedificent: quod est laudata charitas; alii, ut aedificentur:quod est pia humilitas. Tres superiores sine fructu in concupiscendo abundant. Hi colligunt manna, sed putrescit in ore eroum. Duo posteriores fructum metunt. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit LXXXVIII, Sapientiam quinque modis concupisci Source: Migne PL 177.852d-853a

There are five ways in which wisdom is desired. Some learn that they may simply know, which is mere curiosity. Some that they might appear knowledgeable, which is vanity. Others that they might sell it and profit, which is the depravity of Simon Magus. 1 Others that they might improve others, and this is praiseworthy charity. Others that they may be improved, and this is pious humility. The three former ways give no fruit in their desiring, but they gather the manna and it rots in their mouths. 2 The two latter ways harvest the fruit. Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 88, On the five ways in which wisdom is desired. 1 Acts 8.9-24 2 Exod 16.20

The Way Of the Flesh And Of The Spirit

Duae sunt viae: una carnis, altera spiritus. una separat a Domino, altera revocat ad Dominum. Una visibilis, altera invisibilis. In prima mundi amatores spatiantur; in secunda mundi contemptores requiescunt. primi sunt Hebraei secundum carnem, qui sic transeunt per bona temporalia ut aeterna mala incurrant; secundi Hebraei secundum spiritum, qui per ista transeunt ad aeterna bona. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit LXXXVII De via carnis et spiritus. Source: Migne PL 177.852d

There are two ways, one of the flesh, one of the spirit. One separates from the Lord, one calls to the Lord. One is visible, the other invisible. In the first way the lovers of the world stride about, in the second those who scorn the world rest. The first are Hebrews according to the flesh, and they pass through temporal goods in such a way that they rush into eternal evils; the second are Hebrews according to the spirit, who pass through these things to eternal goods. Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 87, On the Way of the Flesh and of the Spirit

Ways And Paths

Perfice gressus meos in semitis tuis, ut non moveantur vestigia mea. Viae Dei sunt praecepta levia. Semitae Dei sunt strictiora mandata, in quibus pauci ambulare possunt. In via Dei ambulat qui proximo suo malum non facit. In semitia Dei ambulat qui etiam malum inferentem diligit. Qui vero adhuc ambulare nescit in semita, saepe movetur a via, quia saepe charitatem deserere cogitur qui non didicit adhuc diligere, nisi eum a quo amatur. Hugo De Sancte Victore, Miscellanea, Liber II, Caput XX, De Viis et Semitis Dei Source: Migne PL 177.599c-d

Perfect my walking in your paths, so that my feet do not stumble. 1 The ways of God are the lighter precepts, the paths of God are the stricter commands in which few are able to walk. He walks in the way of God who does no evil to his neighbour. He walks in the path of God who loves him who does him evil. However, he who does not yet know what it is to walk in the path, often stumbles on the way, since  he is often driven to abandon love because he has not yet learnt how to love anyone unless they love him. Hugh Of Saint Victor, Miscellanea, Book 2, Chapter 20, On the Ways and Paths of God 1 Ps 16.5

Mary And Miracles

Auctor mirabilium Deus tria quaedam mirabilia operatus es in Maria: integritatem munditiae mirabiliter suscitavit, ut arca testamenti auro purissimo tegeretur; puritatem virginalem potentialiter fecundavit, ut rubus ardens non combureretur; ima summis ineffabiliter copulavit, ut, scala Jacob mediante, terrena coelestibus unirentur. Hugo De Sancte Victore, Miscellanea, Liber VI Tit CXXXIV De Tribus Mirabilibus in Maria Source: Migne PL 177.862c-d

God the creator of miracles fashioned three miracles in Mary, He wonderfully elevated the integrity of purity, so that the ark of the testament was covered with pure gold, 1 with power He made untouched virginity fecund, as the burning bush was not touched by fire, 2 and He unspeakably bound depths and heights, as in the midst of Jacob's ladder the things of earth and heaven were united. 3 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 134, On The Three Miracles of Mary 1 Exod 30.3, Heb 9.4 2 Exod 3.2 3 Genes 28.12

Calling And Choosing

Multi vocati; pauci vero electi. Quatuor sunt vocationes, duae electiones. Prima vocatio est naturae de utero ad lucem; de qua propheta: Dominus vocavit me ab utero. Secunda gratiae, de qua Apostolus: Videte, fratres, vocationem vestram, quia non multi nobiles. Et quos praedestinavit, hos et vocavit. Tertia solutionis, de qua idem Apostolus: Sequor ad bravium supernae vocationis in Christo Jesu. Inde et dies mortis dictus est vocationis. Quarta retributionis, de qua Propheta: Advocavit coelum desursum, et terram discernere populum suum. Multi ergo vocati sunt, pauci vero electi. Multi voacti ad fidem, pauci electi ad justificationem. Multi vocati ad laborem, pauci electi ad requiem. Multi vocati ad judicium, pauci electi ad regnum. Hugo De Sancte Victore, Miscellanea, Liber V, Tit XXXIII, De quatuor vocationibus et duabus electionibus Source: Migne PL 177.764a-b

'Many are called, few are chosen.' 1 There are four callings, and two choosings. The first calling is of nature, from the womb to the light, concerning which the Prophet says, 'The Lord called me from the womb.' 2 The second calling is of grace, concerning which the Apostle says, 'See, brothers, your calling, because none of you are noble.' And 'Those he predestined, those he called.' 3 The third calling is that of dissolution, about which the Apostle says, 'I follow for the prize, the heavenly calling in Jesus Christ.' 4 Hence even the day of death is called a calling. Of the fourth calling the prophet says. 'He called heaven above and earth to look on His people.' 5 Therefore many are called and few are chosen, because many are called to the faith but few are chosen for justification, and many are called to labour but few are chosen for rest, and many are called to judgement but few are chosen for the kingdom. Hugh Of Saint Victor, Miscellanea, Book 5, Chapter 33, On The Four Callings and the Two Choosings 1 Mt 22.14 2 Isaiah 49.1 3 1 Cor 1.26, Rom 8.30 4 Philip 3.14 5 Ps 49.4

When The Wicked Prosper

Surgentes testes iniqui quae ignorabam interrogabant me. Omnes iniqui qui temporalia bona aeternis praeferunt, cum in hac vita prosperantur, quasi in testimonium contra electos surgunt, quia dum ipsa sua felicitate de visibilibus non loquendo, sed prosperando, testimonnium perhibent, judicium bonorum, quod de aeternis, et invisibilibus bonis dat, convincere student. Unde recte quae ignorabam, inquit, interrogabant me. Mali enim bonos de praesenti felicitate interrogant, quia, cum eis dulcis sit, mirantur, quod illi se ad appetitum ejus non inclinant, Sed qui haec non dulcis, sed amara bonis est, quidquid de ejus laude in medium proferunt, hoc boni per experientiam non cognoscunt. Hugo De Sancte Victore, Miscellanea, Liber II, Tit XLIII Quod temporalis malorum prosperitas, electis testimonium est aeternae felicitatis Source: Migne PL 177.609a

'Evil witnesses rose up and questioned me about things I did not know.' 1 All the wicked who prefer temporal goods to eternal ones, when they prosper in this life, they rise up as a testament against the elect, because while they do not speak of their happiness amid visible things, yet in their prospering they give testimony of it, and they strive to convince with this judgement of good things against eternal and unseen goods. Hence it is rightly said they questioned him about things he did not know. The wicked question the good about present happiness, because while there is sweetness to them in it they wonder why the good do not incline to their desires. But to the good these things are not sweet but bitter, and likewise whatever praise of it is brought before them, for the good through experience know nothing of it. Hugh Of Saint Victor, Miscellanea, Book 2, Chapter 43, That the temporal prosperity of the wicked is a witness to the elect of eternal happiness. 1 Ps 34.11

Silence In Heaven

Factum est silentium in caelo quasi media hora Est silentium quod est contemplatio. Coelum est anima justi. Unde: Coleum sedes mea est; et: Coeli enrrant gloriam Dei. Cum igitur quies contemplativae viae agitur in mente, silentium fit in coelo: quae quia in praesenti non est perfecta, non hora, sed media hora fieri perhibetur. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit II De silentio animae contemplativae Source: Migne PL 177.812c

'There was silence in heaven for almost half an an hour.' 1 It is the silence that is contemplation. Heaven is the soul of the righteous man. Hence, 'Heaven is my seat.' 2 And, 'The heavens announce the glory of God.' 3 Therefore when the quiet of the contemplative life is practiced in the mind, there is silence in heaven, which because it is not perfect in the present, lasts not for an hour, but for part of an hour. Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 2, On the Silence of the Contemplative Soul 1 Apoc 8.1 2 Isaiah 66.1 3 Ps 18.2

The Gates

Portas suas habet mundus quibus stulte ingredi nititur ad Deum. Quae sunt corrupta sensualitas, et incesta cupiditas. Unde est: appropinuaeverunt usque ad portas mortis. Portae inferi sunt caeca dispensatio et dura obstinatio: Portae inferi non praevalebunt adversus eam. Portae coeli sunt humilis potentia, quae est porta ferrea ducens ad vitam, et amoris concordia, quae est porta orientalis. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit XCIV De variis portis Source: Migne PL 177.802b

The world has its gates through which there is a foolish striving to draw near to God. They are corrupt pleasures and wretched desires. Whence 'They have drawn near to the gates of death.' 1 The gates of hell are blind inclination and hard obstinacy. 'The gates of hell shall not prevail against it.' 2 The gates of heaven are the power of humility, which is the iron gate that leads to life, and the harmony of love, which is the gate that faces to the east. 3 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 94, On the Different Gates 1 Ps 106.18 2 Mt 16.18 3 Acts 12.10, Ezek 44

Walking To God

Non omnes uniformiter gradiuntur ad Deum. Quidam lento passu, sicut ii qui terrenorum curis impliciti vix aliquando respirant ut Dei recordentur; quidam modesto incessu, sicut ii qui Domini servitio mancipati Deo quidem serviunt, et tamen erga seipsos indulgeniores existunt; alii veloci, id est, rapido cursu, sicut ii qu super carnem suam intuentes, et sic transitoria contemnentes, celeriter proficiscuntur ad Deum: hoc solummodo cupientes in pace quiescere in idipsum. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit CX, De Inaequalitae gradientium ad Deum Source: Migne PL 177.859d-860a

Not all walk to God at the same pace. Some do so with slow steps, as those who are bound up in worldly cares and scarcely have any time to breathe so that they may be mindful of God. Some walk at a moderate step, as those who are free to serve the Lord and do so and yet they also give way to indulging themselves. And others are swift, that is, their steps are rapid, as those who watching over the flesh and so scorning all transitory things, quickly advance to God, and this alone is to desire to rest in peace immediately. 1 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 110, On the Different ways of walking to God 1 Ps 4.9

A Threefold Sorrow

Triformis est sanctorum dolor, quia distant de paradiso, quia detinentur in exsilio, qui differuntur a regno. Hugo De Sancte Victore, Miscellanea, Liber V, Tit LXXXIX, De triplici sanctorum dolore Source: Migne PL 177.802a

The sorrow of the holy is threefold, that they are distant from paradise, that they are detained in exile, that they are separated from the kingdom. Hugh Of Saint Victor, Miscellanea, Book 5, from Chapter 89, On the threefold sorrow of the holy

The Name Of Christian

Christiano a Christo nomen acceperunt; et opus est ut sicut haeredes sunt nominis,ita sint imitatores sanctitatis.Tria ergo sunt quae in Christo nobis expressa plenis viribus exercere debemus: videlicet improbare vivaciter saeculi vanitatem, quia et Christus ne rex constitueretur a trubis aufugit; exercere viriliter patientiam, quia et Jesus sicut agnus occisus est; et veraciter habere geminam charitatem, quia Jesus pro inimicis oravit. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit CV, De Nomine Christiano Source: Migne PL 177.859b

The name of Christian was received from Christ, and thus it is incumbent of the inheritors of the name to be imitators of holiness. Therefore three things which are in Christ have been impressed on us which we should exert ourselves in with all our strength, that is, to scorn with zeal the vanity of the world, because even Christ fled when the crowds would make him king, 1 and to exert ourselves manfully in patience, because Jesus was slain as the lamb, and then to have a double love, because Jesus prayed for His enemies. Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 105, On The Name Of Christian 1 Jn 6.11-15

The Word And Men

Sermo Domini vivus est et multiplex, quia loquitur per homines, loquitur et per se: per homines multos, per se unum. Videamus magnum sacramentum. Verbum Dei humana carne vestitum semel visibile apparuit: quotidie idipsum, iterata voce, conditum ad nos venit. Humanitatem Christi mali non solum videre, sed etiam occidere potuerunt. Quotidie sermonem Dei mali audiunt et contemnunt. Quemadmodum autem illi non occidissent, si cognovissent; ita isti nequaquam verba Dei audita contemnerent, si virtutem eorum interno sapore gustarent. Sermo Dei vivus est, quia in eo vita est et cor vivificat. Quod foris est transit, quod intus mutabilitatem non recipit. Vivus est ergo, quia non mutatur; efficax, quia non deficit. Non fallitur judicio promissio ejus, oblivione non moritur, nec intentione mutatur. Operatio ejus difficultate non vincitur, judicium ambiguitate non fallitur. Veraciter permittit, fortiter facit, subtiliter discernit. Vivus est ut credas; efficax ut speres. Penetrabliis in judiciis; vivus in praeceptis et prohibitionibus: efficax in promissis et comminationibus.  Hugo De Sancte Victore, Miscellanea, Liber VI, Tit XVII De Verbi Dei efficacia Source: Migne PL 177.820b-821a

The word of the Lord is living and manifold since it is spoken through men and through Himself, through many man and through Himself alone. Let us consider this great mystery. The word of God appeared visible, vested in human flesh, and every day by the repeated voice He becomes established in us. The wicked not only saw the humanity of Christ, but they were even able to kill it, just as every day the wicked hear the word of God and scorn it. But as they would not have killed Him if they had known Him, so men would never scorn the words of God they hear if they tasted the power of their inner flavour. The word of God is living, because in Him is life and by Him the heart is brought to life. What is outside passes away, what is within does not change. It is living, therefore, because it does not change, effective, because it does not fail. Its promise does not deceive judgement, nor does it perish in forgetfulness, nor does its meaning alter. Its work is not undone by difficulty, nor is its teaching obscured by ambiguity. It enters in truthfully, acts powerfully, judges with discernment. It is living so that you might believe, effective so that you might hope. It is penetrating for judging, alive for commanding and prohibiting, effective in promises and in warning. Hugh Of Saint Victor, Miscellanea, Book 6, from Chapter 7, On The Effective Word of God

Prayer And Reading

Lectiones oratione praevenimus, quia rogare debemus Dominum messis ut mittat operarios in messem, et aperiat cor nostrum in lege sua et in praeceptis, ne semen verbi quo audituri sumus, aut volucres comedant, aut spinae suffocat, aut duritae petrae frustrate radice supplantet. Hugo De Sancte Victore, Miscellanea, Liber VII, Tit XVI, De Horis Canonicis, De Oratione ante Lectiones Source: Migne PL 177.874d

We come to the readings with a prayer because we should ask the Lord of the harvest to send workers to the harvest, 1 even that He might open our heart to His law and commandments, lest the seed of the word that we are about to hear either be devoured by birds, or choked by thorns, or have its vainly reaching roots blocked by hard stones. 2 Hugh Of Saint Victor, Miscellanea, Book 7, Chapter 16, On The Canonical Hours, On Prayer before the Readings 1 Mt 9.38 2 Mt 13.3-9

Pilate And Truth

Pilatus interrogavit Jesum: Quid est veritas? et statim egressus est in praetorium. Fecit ergo quaestionem et non expsectavit responsium. Sic multi transitoro fervore ad Deum conversi vera bona desiderare incipiunt; sed eadem mentis mutabilitate iterum ad transitoria effusi, in mentis proposito non persistunt. Quaerunt ergo conversi per desiderium veritatis, sed non exspectans responsionem aversi per appetitum vanitatis Hugo De Sancte Victore, Miscellanea, Liber I, Tit CXXVI, Quod multi sola curiositate veritatem quaerunt Source: Migne PL 177.548a

Pilate asked Jesus: 'What is truth?' And immediately he went away to the praetorium. 1 Therefore he asked a question and did not hope for an answer. So it is that many who turn to God with a passing zeal begin to desire true goods, but then with shifting minds they fall away again to transitory things, unable to endure in the resolve of their minds. Therefore it is that those who have turned and asked with a desire for the truth, not hoping for a response, then turn away with an appetite for vanity. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 126, That many seek the truth only out of curiosity 1 Jn 18.38

Wisdom Amid Good And Evil

In duobus servitur Deo, faciendo bonum et patiendo malum. In confessoribus remuneratur bona actio, in martyribus passio Ad agendum bonum necessaria est sapientia; ad tolerandum malum necessaria patientia. Sapientia ut bonum bene fiat; patientia, ne malum patiens malus fiat. Qui enum bonum facit in bona materia operatur, sed si bonum bene non facit, per malam formam bona materia deformatur. Bona est forma, ubi nec plus nec minus justo est. Si plus justo sit, peccatum est, si minus justo sit, delictum. Igitur qui bonum bene facit, quasi bonae materiae bonam formam imprimit. Ad tolerantiam autem mali patientia necessaria est, quia qui malo per impatientiam cedit, a bono recedit. Sicut enim malum quod est culpa faciendum non est, sic malum quod est poena patiendum est. Poena autem dolor est, dolor vero aliud non est nisi cum amittitur quod amatur; vel in abrenuntiatione culpae, cum peccatum quod prius delectabat relinquitur vel in abrenuntiatione possessionis propriae, cum terrena substantia quae foris possidebatur, deseritur, vel in abrenuntatione delectionis mundanae cum carnalium sensuum lascivia mortificatur. In omnibus his labor est, nec sine dolore quidquam horum fieri potest. Haec igitur est patientia sanctorum. Qui sustinentiam deserunt, apostatunt. Post ultimam abrenuntiationem, primo per vanitatem, quia mundanam jucunditatem ad voluptatem repetunt. Post secundam, secundo per cupiditatem, quia postpositas divitias mundi ad superfinitatem ambiunt. Post primam, tertio per iniquitatem, qua anteacta peccata et dimissa iterare praesumunt. Itaque patientia ad tolerantiam necessaria est, ne habeat homo per vanitatem in consilio impiorum, nec stet per cupiditatem in via peccatorum, nec sedeat per iniquitatem in cathedra pestilentia. Job ad mundi jucunditatem minime respexerat qui dicebat: Si vidi solem cum fulgeret, et lunam incedentem clare, ordine suo. Post divitias mundi apostatare David nos prohibet dicens: Noli aemulari in eo qui prosperatur in via sua. Post peccata dimissa apostatare ipse Dominus prohibet, dicens: Vade et amplius noli peccare. Et propheta: Observabo me ab iniquitate mea. Igitur homo accednes ad servitutem Dei stet in loco suo per patientiam, ut non cedat nec recedat. Operetur bonum pro adimplendo primo debito, patiatur malum pro expiando primo delicto. Nam ut faciat bonum? factus est homo, ut patiatur malum, fecit homo. Pro eo igitur quod factus est facit bonum, pro eo quod fecit patiur malum. Primus enim homo sic factus est ut proficeret de bone innocentiae, per bonum obedientiae, ad bonum gloriae. Sed mutans locum et innocentiam deserens, deficere coepit, et ire de malo iniquitatis per malum mortalitatis ad malum damnationis. Venit autem Salvator, et monstravit aliam viam, qua ad patriam revertatur homo, per bonum justitiae et malum poenae ad bonum gloriae. Hugo De Sancte Victore, Miscellanea, Liber I, Tit CVII, De sapientia in faciendo bono, et de patientia in tolerando malo Source: Migne PL 177.536c-537b

In two things there is service to God, the doing of good and the suffering of evil. In the good deed is reward for the faithful, in suffering for martyrs. Wisdom is necessary for the doing of good, patience for the endurance of evil. Wisdom so that the good may be done well, patience so that evil may not be suffered badly. He who does good works with good material but if he does not do good well he deforms the good material with bad form. The form is good when there is no more and no less than what is fitting. If there is too much it is an error, too little a fault. Therefore he who does good well, impresses a good form on good material. Now for the endurance of evil patience is necessary, because whoever falls into evil because of impatience, falls from the good. Thus as the evil which is culpable must not be done, so the evil which is a penalty must be endured. Punishment is sorrow, yet sorrow is nothing but the loss of what is loved, either in the renunciation of fault when the sin which once delighted is abandoned, or in the renunciation of one's possessions, when worldly substance, which was held exteriorly, is given up, or in the renunciation of worldly pleasure when the lust of corporeal sense is mortified. In all these there is toil, and they cannot be done without grief. This, then, is the patience of the saints, but he apostatizes who flees endurance. Now after this last renunciation mentioned first comes vanity, because a man again seeks worldly joys and pleasure. After the second renunciation, comes the desire for riches because the wealth of the world, opposing the infinite, surrounds one. After the first renunciation comes wickedness because of the thought of those sins formerly committed and a presumption of repeated forgiveness. Therefore patience for the sake of suffering is necessary, lest a man because of vanity receive the counsel of the wicked, and because of avarice stand in the way of sinners, and because of wickedness sit in the chair of pestilence. 1 Job hardly looked again to the joys of the world, saying, 'If I saw the sun when it blazed, and the moon when it shone...' 2 in their way. David prohibits us to apostatize after the wealth of the world when he says: 'Do not imitate him who prospers in his own way.' 3 The Lord prohibits apostasy after sin is forgiven when He says: 'Go and do not sin again.' 4 And the prophet says: 'I shall guard myself from my wickedness.' 5 Therefore let a man who comes to the service of God stand fast in his place by patience, so that he does not fall and turn away. Let him work good for the fulfilment of the first debt, and suffer evil for the expiation of the first sin. For man was made to do good, and that he suffers evil was the work of man. Therefore he does good because of Him who made him, and he suffers because of him who did evil. The first man was made to advance from the good of innocence in the good of obedience to the good of glory. But changing his place and losing innocence he began to fall, and to go from the evil of iniquity through the evil of mortality to the evil of damnation. But the Saviour came and showed another way, which returns a man to his fatherland through the good of righteousness and suffering the evil of the penalty to the good of glory. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 107, On wisdom in doing good and in the suffering of evil. 1 Ps 1.1 2 Job 31.26 3 Ps 36.7 4 Jn 8.11 5 Ps 17.24