Divine Learning

Oportet, fratres charissimi, ut mundo corde et casto corpore sapientiam divinam discere diligatis, et intelligere appetatis; quia ipsa cognitio Dei fideliter se quaerentibus et instanter meditantibus tribuit. Cognitione autem Dei nihil melius est; quia nihil beatius est, et ipsa vera beatitudo est. Unde et Salvator ad Patrem ait: Haec est autem vita aeterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum. Hujus ergo sapientiae notitia qualiter adipiscatur, audite. Primo omnium quaerendum est homini quae sit vera scientia, veraque sapientia: quia sapientia hujus saeculi, stultitia est apud Deum. Scientia vera est, a diaboli servitio, quod sunt peccata, recedere; et sapientia perfecta est, Deum colere secundum mandatorum illius veritatem: quia in his duobus vita beata acquiritur, sicut Psalmista ait, Diverte a malo, et fac bonum. Nec etiam sufficit cuiquam mala non facere, nisi etiam et bona faciat; nec bona facere, nisi etiam mala omittat. Omnis ergo qui sic sapiens est, procul dubio beatus erit in aeternum. Beata siquidem vita est cognitio divinitatis; cognitio divinitatis, virtus boni operis est; virtus boni operis, fructus est aeternae beatitudinis. Rabanus Maurus, Homilia XLVIII, De studio sapientiae, lectione et meditatione legis Dei. Source: Migne PL 110.88d-89a

It is necessary, dearest brothers, that the heart be clean and the body chaste for you to love the learning of divine wisdom and to be eager to understand, because the knowledge of God is given to those who faithfully seek Him and to those who firmly meditate on Him, and there is nothing better than this knowledge of God, because there is nothing more blessed, and it is the true blessing. Hence the Saviour says to the Father, 'This is eternal life, that they know you, the one true God, and Him whom you sent, Jesus Christ.' 1 Hear, then, in what way the awareness of this wisdom is acquired. First of all a man must ask what is true knowledge and what is true wisdom, for 'the wisdom of this world is foolishness to God.' 2 True knowledge is to withdraw from the service of the devil, that is, from sin, and it is perfect wisdom to revere God according to the truth of His commandments, for in these two ways the blessed life is obtained, as the Psalmist says, 'Turn from evil and do good.' 3 It is not enough for someone not to do evil, unless he also does good, nor to do good unless he eschews all evils. Therefore everyone who is so wise will certainly be blessed in eternity, and that blessed life is the knowledge of divine things, and the understanding is the doing of good works, and the fruit is the doing of good works is eternal blessedness. Rabanus Maurus, from Homily 48, On the study of wisdom, and reading, and meditation on the law of God. 1 Jn 17.3 2 1 Cor 3.19 3 Ps 33.15

Testimonies

Testimonium Domini fidele, sapientiam praestans parvulis Hic de Patre dicit: quoniam omnia testimonia quae dedit populo Israelitico, fidelia iitique fucruni, quia plenissima veritate recognita sunt : et sapientiam parvulis praestiterunt, non utique superbis, nec tumida se elatione jactantibus, sed purvulis. Parvuli autem sunl humiles et innocentes, sicut Aposlolus monet: Nolite pueri effici sensibus, sed malitia parvuli estote. Testimonium quoque dat Filius, sicut ad Timotheum ait Apostolus: Praecipio tibi coram Deo , qui vivificat omnia, et Christo Jesu, qui testimonium reddidit syb Pontio Pilato. Idem de Spiritu Sancto dicit Apostolus: Nam et ipse Spiritus testimonum perhibet spiritui nostro. Vides in illa sancta Trinitate, quam nihil Scriptura divina velit minus majusvc sentiri, ut nec ipsa nomina patiatur esse divisa. Cassiodorus, Expositio In Psalterium, Psalmus XVIII Source: Migne PL 70.140c-d

The testimony of the Lord is faithful, giving wisdom to little ones. 1 Here he speaks of the Father, because every testimony which He gave to the people of Israel was faithful, since they were understood as being full with truth, and they gave wisdom to little ones, but not to the proud and the puffed up and those elated with boasting, but to little ones. And these little ones are the humble and the innocent, as the Apostle admonishes, 'Do not be childish in your understanding, but be little ones in wickedness.' 2 The Son also gives testimony, as the Apostle says to Timothy, 'I command you before God, who gives life to all things, and before Jesus Christ, who gave testimony under Pontius Pilate.' 3 The Apostle says the same about the Holy Spirit, 'For even the Spirit Himself gives testimony to our spirit.' 4 See the Holy Trinity in these things which nothing more or less Sacred Scripture wishes to be understood, so that it does not suffer it to be divided with these names. Cassiodorus, Commentary On The Psalms, from Psalm 18 1 Ps 18.8 2 1 Cor 14.20 3 1 Tim 6.13 4 Rom 8.16

Peace And Wisdom

Beati pacifici, quoniam filii Dei vocabuntur. Postquam omnes supradictas virtutes habet homo, nihil aliud restat, nisi ut Deum, qui est vera pax, praemium habeat. Deus in tanta pace, quod neque in personis est dissensio aliqua, sed perfecta concordia, neque in seipso variatur, quamvis res, in quibus est, variantur. Suos vero similes sibi faciet, quia erunt incorruptibiles, et impassibiles, et incommutabiles, et ita sunt concordes, quod de bonis aliorum gaudebunt, tanquam de suis. Septimo loco ponitur, quia in sabbato vero, requiei dabitur illa pax transactis septem aetatibus, quam Adam nondum habebat, sed quam transferendus in coelum completa obedientia accepturus erat. Haec est pax illa, de qua Apostolus dicit: Et pax Dei, quae exsuperat omnem sensum. Haec est illa, de qua Christus dicit: Pacem meam do vobis, pacem relinquo vobis. Illic do, hic relinquo, quia illa pax non potest haberi, nisi in futuro, sed tamen aliquae reliquiae dantur in praesenti, quod potest videri in illis, qui ita habent sedatos illicitos motus corporis, quod nullum civile bellum patiuntur in se, sed habet anima requiem suam in hac vita, nec etiam conturbari posset quolibet modo, vel quantumcunque verberentur, sed in se quieti sunt, et alios reconciliare laborant. Unde dicitur: Pax multa diligentibus legem tuam, non tamen perfecta. Illa perfecta pax et spiritus sapientiae non differunt. Aliud est intelligentia, aliud sapientia. Intelligentia est quando res investigatur et discutitur. Sapientia est quando non investigamus, sed jam sapientes sumus, et in ipso bono sapientiae delectamur. Haec eadem est illa pax, quando Deum scrutari non laborabimus, sed in eo tamen cognito delectabimur, et tunc erimus filii Dei, quia similes ei efficiemur. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput V Source: Migne PL 162.1288b-d

Blessed are the peacemakers, because they shall be called sons of God. 1 After a man has all the virtues spoken of above, nothing else remains but that he shall have God as his reward, He who is true peace. God is such great peace, because there is no dissension at all among the Persons but perfect harmony, nor is there are variation in Him, although the things in which He is may vary. And He makes those who are His own similar to Himself, because they shall be incorruptible and impassible and unchangeable and thus harmonious, for they will rejoice in the goods of others as their own. This beatitude is placed in the seventh place because on the true sabbath that peace shall be given that surpasses the seven ages, which Adam did not yet have, but which he shall receive when in perfect obedience he shall be transported into heaven. This is the peace of which the Apostle says, 'And the peace of God which surpasses all understanding.' This is the peace of which Christ says, 'My peace I give to you, my peace I leave to you.' 2 From there I give it, and here I leave it, because it is only possible to have that peace in the future, and yet a remnant of it is given in the present, which it is possible to observe in those who are tranquil amid the shameful motions of the body because they suffer no internal strife in themselves, but the soul has its rest in this life, and it is not possible to trouble it in any way, and as much as they are struck, yet they remain quiet in themselves, and they labour to reconcile others. Hence it is said, 'Much peace to the lovers of your law,' 3 though it is not that perfect peace. That perfect peace and the spirit of wisdom do not differ. Intelligence is one thing, wisdom is another. Intelligence is when we we investigate something and study it. Wisdom is when we do not investigate but now we are wise and we delight in the good of wisdom. This is that same peace that is not in labouring to know God but rather we shall delight in that knowledge, and then we shall be sons of God, because we shall be made like Him. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 5 1 Mt 5.9 2 Phil 4.7, Jn 14.27 3 Ps 118.165

Wisdom And Wealth

Διὰ τοῦτο ἠγάπησα τὰς ἐντολάς σου ὑπὲρ χρυσίον καὶ τοπάζιον Τελειοτέρου ἐστὶν τὸ ποιεῖν μετὰ τοῦ ἀγαπᾶν· ἀτελεστέρου δὲ ποιεῖν μὲν, οὐ μετὰ τοῦ ἀγαπᾶν δέ. Τῶν δὲ ἐν τῷ κόσμῳ τιμιώτατον δoκεῖ εἶναι χρυσός. Παρακειμένου γοῦν πλούτου παντὸς καὶ ἐντολῆς σου, οὐχ οὕτως ἐνορῶ τῷ πλούτῳ, ὡς τῇ ἐντολῇ σου. Ταῦτα συνάδει τῷ· ᾿Αγαθόν μοι ὁ νόμος τοῦ στόματός σου ὑπὲρ χιλιάδας χρυσίου καὶ ἀργυρίου· καὶ τῷ· Λάβετε παιδείαν καὶ μὴ ἀργύριον· καὶ γνῶσιν ὑπὲρ χρυσίου δεδοκιμασμένου· κρεῖσσον γὰρ σοφία λίθων πολυτελῶν· πᾶν δὲ τίμιον οὐκ ἄξιόν ἐστιν. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμός ΡΙΗ' Source: Migne PG 39.1577a

Because of this I love your commandments above all gold and jewels. 1 It is of the more perfect to act and love, and of the less perfect to act and not love. Of the things in the world nothing seems more honoured than gold, but set all wealth before me and your commandments, I would not look to riches but to your commandments. This agrees with the previous line, 'Good to me is the law of your mouth, over thousands of gold and silver,' and also with, 'Receive instruction and not silver, and knowledge over proven gold, for wisdom is better than precious stones and nothing that is valuable can match it.' 2 Didymus the Blind, Commentary on the Psalms, from Psalm 118 1 Ps 118.127 2 Ps 118.72, Prov 8.10

Age And Ability

Et factum est in tricesimo anno, in quarto mense, in quinta mensis. Hoc autem quod dicitur, quia tricesimo anno spiritum prophetiae acceperit, indicat aliquid nobis considerandum, videlicet quia juxta rationis usum doctrinae sermo non suppetit nisi in aetate perfecta. Unde et ipse Dominus anno duodecimo aetatis suae in medio doctorum in templo sedens, non docens, sed interrogans voluit inveniri. Ut enim non auderent homines in infirma aetate praedicare, ille anno duodecimo aetatis suae interrogare homines est dignatus in terra, qui per divinitatem suam semper angelos docet in coelo. Quia enim ipse est Dei sapientia, de ipso angeli videndo vivunt hoc quod beatitudine aeterna satiantur. Quod Moyses quoque sub allegoriae mysterio admonet, dicens: Non arabis in primogenito bovis. Primogenitum enim bovis accipimus in infirma aetate primi nostri temporis bonam operationem. In qua tamen arandum non est, quia cum prima sunt adolescentiae vel juventutis nostrae tempora, nobis adhuc a praedicatione cessandum est, ut vomer linguae nostrae proscindere non audeat terram cordis alieni. Quoadusque etenim infirmi sumus, continere nos intra nosmetipsos debemus, ne dum tenera bona citius ostendimus, amittamus, quia et arbusta plantata si prius in terra radicata non fuerint, manu tacta citius arescunt; at si semel radicem fixerint, manus tangit, et tamen nil officit; venti impellunt, nec tamen impellentes laedunt. Et constructi parietes si impellantur, eruuntur, nisi a suo prius fuerint humore siccati. Mens itaque quousque ab humore pravitatis suae perfecte non fuerit exsiccata, alienae linguae manu tangi non debet, ne priusquam plene percipiat, perdat soliditatem suam, ne impulsa ruat, ne velut arbustum sine radicibus, dum plus quam tolerare valet concutitur, arescat. Ad exemplum ergo non sunt ostendenda nisi quae firma sunt. Prius etenim convalescere debet mens, atque ad utilitatem proximorum postmodum demonstrari, cum jam nec per laudem elevata corruat, nec per vituperationem percussa contabescat. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia II Source: Migne PL 76.796b-797a

And it happened in my thirtieth year, on the fourth month, on the fifth day of the month.... 1 This which is said, that the prophet received the spirit in his thirtieth year, indicates something which we must consider, that is, according to the use of reason one should not take up the word of teaching until a mature age. Hence even the Lord Himself at twelve years of age, sitting in the midst of the teachers in the temple, did not teach, but questioned, wishing to discover. 2 Thus that men should not venture to preach at a young age it was fitting for Him at twelve years of age to question men on earth, He who through His Divinity is always teaching the angels in heaven, because He is the wisdom of God, whom the angels seeing live by and are satiated with eternal beatitude. And Moses also admonishes this in the mystery of allegory, saying, 'You shall not yoke a bull in its first year to the plough.' 3 For we understand that the first year of the bull is the good work of the immature age of our early years, in which however there is no ploughing, because in the first years of our immaturity, or our youth, there must be no preaching from us, whence the ploughsnare of our tongues does not cut into the earth of a foreign heart. For as long as we are immature, we should contain ourselves within ourselves, lest while we swiftly expose tender goods, we lose them, because even plants planted in the earth, if they have not yet rooted, may be damaged by the mere brush of a hand, but once the roots are firm, the hand which brushes them does no harm, and even gusts of wind do not injure them. And when walls are built, if first the moisture in them is not dried up, they fall at a blow. Thus when the mind is not perfectly dry of the moisture of defects, it should not be touched by the hand of a foreign tongue, lest before it fully understands, it destroys its solidity, and lest struck it falls, as plants which are not rooted wither when struck by more than they can bear. With this example, then, things should not be exposed if they are not firm. First the mind must gain strength and then later its utility for others will be revealed, but now it must not fall by praise's elevation, nor wither because of the blows of scorn. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 2 1 Ezek 1.1 2 Lk 2.46 3 Deut 15.19

Wisdom Made Foolish

Καὶ ὅλως πότε τῶν Ἔλλήνων ἡ σοφία μεμώρανται, εἰ μὴ ὅτε ἠ ἀληθὴς τοῦ Θεοῦ σοφία ἐπὶ γῆς ἑαυτὴν ἐφανέρωσι; Πάλαι μὲν γὰρ πᾶσα ἡ οἰκουμένη καὶ πᾶς τόπος τῇ θρησκείᾳ τῶν εἰδώλων ἐπλανᾶτο, καὶ οὐδὲν ἄλλο ἢ τὰ εἴδωλα θεοὺς ἐνόμιζον οἱ ἄνθρωποι. Νῦν δὲ κατὰ πᾶσαν τὴν οἰκουμένην, τὴν μὲν τῶν εἰδώλων δεισιδαιμονίαν καταλιμπάνουσιν οἱ ἄνθρωποι, ἐπὶ δὲ τὸν Χριστὸν καταφεύγουσι, καὶ Θεὸν αὐτὸν προσκυνοῦντες, δι᾿ αὐτοῦ καὶ ὃν οὐκ ᾔδεισαν Πατέρα γινώσκουσι. Καὶ τό γε θαυμαστόν, διαφόρων ὄντων καὶ μυρίων σεβασμάτων, καὶ ἑκάστου τόπου τὸ ἴδιον ἔχοντος εἴδωλον, καὶ μὴ ἰσχύοντος τοῦ παρ᾿ αὐτοῖς λεγομένου θεοῦ τὸν πλησίον ὑπερβῆναι τόπον, ὥστε καὶ τοὺς ἐκ γειτόνων πεῖσαι σέβειν αὐτόν, ἀλλὰ μόλις καὶ ἐν τοῖς ἰδίοις θρησκευομένου οὐδεὶς γὰρ ἄλλος τὸν τοῦ γείτονος ἐσέβετο θεόν, ἀλλ᾿ ἕκαστος τὸ ἴδιον ἐφύλαττεν εἴδωλον, νομίζων τῶν πάντων αὐτὸ κύριον εἶναι, μόνος ὁ Χριστὸς παρὰ πᾶσιν εἷς καὶ πανταχοῦ ὁ αὐτὸς προσκυνεῖται· καὶ ὃ μὴ δεδύνηται τῶν εἰδώλων ἡ ἀσθένεια ποιῆσαι, ὥστε κἂν τοὺς πλησίον οἰκοῦντας πεῖσαι, τοῦτο ὁ Χριστὸς πεποίηκεν, οὐ μόνον τοὺς πλησίον ἀλλὰ καὶ πᾶσαν ἁπλῶς τὴν οἰκουμένην πείσας ἕνα καὶ τὸν αὐτὸν Κύριον σέβειν, καὶ δι᾿ αὐτοῦ Θεὸν τὸν αὐτοῦ Πατέρα. Καὶ πάλαι μὲν τὰ πανταχοῦ τῆς ἀπάτης τῶν μαντείων ἐπεπλήρωτο, καὶ τὰ ἐν Δελφοῖς καὶ Δωδώνῃ καὶ Βοιωτίᾳ καὶ Λυκίᾳ καὶ Λιβύῃ καὶ Αἰγύπτῳ καὶ Καβίροις μαντεύματα καὶ ἡ Πυθία ἐθαυμάζοντο τῇ φαντασίᾳ παρὰ τῶν ἀνθρώπων· νῦν δὲ ἀφ᾿ οὗ Χριστὸς καταγγέλλεται πανταχοῦ, πέπαυται καὶ τούτων ἡ μανία, καὶ οὐκ ἔστιν ἔτι λοιπὸν ἐν αὐτοῖς ὁ μαντευόμενος. Καὶ πάλαι μὲν δαίμονες ἐφαντασιοκόπουν τοὺς ἀνθρώπους, προκαταλαμβάνοντες πηγὰς ἢ ποταμοὺς ἢ ξύλα ἢ λίθους, καὶ οὕτως ταῖς μαγγανείαις ἐξέπληττον τοὺς ἄφρονας. Νῦν δὲ τῆς θείας ἐπιφανείας τοῦ Λόγου γεγενημένης πέπαυται τούτων ἡ φαντασία. Τῷ γὰρ σημείῳ τοῦ σταυροῦ καὶ μόνον ὁ ἄνθρωπος χρώμενος, ἀπελαύνει τούτων τὰς ἀπάτας. Καὶ πάλαι μὲν τοὺς παρὰ ποιηταῖς λεγομένους θεούς, Δία καὶ Κρόνον καὶ Ἀπόλλωνα καὶ ἥρωας, ἐνόμιζον οἱ ἄνθρωποι θεούς, καὶ τούτους ἐπλανῶντο σέβοντες· ἄρτι δὲ τοῦ Σωτῆρος ἐν ἀνθρώποις φανέντος, ἐκεῖνοι μὲν ἐγνώσθησαν ὄντες ἄνθρωποι θνητοί, μόνος δὲ ὁ Χριστὸς ἐν ἀνθρώποις ἐγνωρίσθη Θεὸς ἀληθινοῦ Θεοῦ Θεὸς Λόγος. Τί δὲ περὶ τῆς θαυμαζομένης παρ᾿ αὐτοῖς μαγείας ἄν τις εἴποι; Ὅτι πρὶν μὲν ἐπιδημῆσαι τὸν Λόγον, ἴσχυε καὶ ἐνήργει παρ᾿ Αἰγυπτίοις καὶ Χαλδαίοις καὶ Ἰνδοῖς αὕτη καὶ ἐξέπληττε τοὺς ὁρῶντας· τῇ δὲ παρουσίᾳ τῆς ἀληθείας καὶ τῇ ἐπιφανείᾳ τοῦ Λόγου διηλέγχθη καὶ αὕτη, καὶ κατηργήθη παντελῶς. Περὶ δὲ τῆς Ἑλληνικῆς σοφίας καὶ τῆς τῶν φιλοσόφων μεγαλοφωνίας, νομίζω μηδένα τοῦ παρ᾿ ἡμῶν δεῖσθαι λόγου, ἐπ᾿ ὄψει πάντων ὄντος τοῦ θαύματος, ὅτι τοσαῦτα γραψάντων τῶν παρ᾿ Ἕλλησι σοφῶν καὶ μὴ δυνηθέντων πεῖσαι κἂν ὀλίγους ἐκ τῶν πλησίον τόπων περὶ ἀθανασίας καὶ τοῦ κατ᾿ ἀρετὴν βίου, μόνος ὁ Χριστὸς δι᾿ εὐτελῶν ῥημάτων, καὶ δι᾿ ἀνθρώπων οὐ κατὰ τὴν γλῶτταν σοφῶν, κατὰ πᾶσαν τὴν οἰκουμένην παμπληθεῖς ἐκκλησίας ἔπεισεν ἀνθρώπων καταφρονεῖν μὲν θανάτου, φρονεῖν δὲ ἀθάνατα, καὶ τὰ μὲν πρόσκαιρα παρορᾶν, εἰς δὲ τὰ αἰώνια ἀποβλέπειν, καὶ μηδὲν μὲν ἡγεῖσθαι τὴν ἐπὶ γῆς δόξαν, μόνης δὲ τῆς ἀθανασίας ἀντιποιεῖσθαι Ἅγιος Αθανάσιος ο Μέγας, Λόγος περί της Ενανθρωπίσεως του Λόγου Source: Migne PG 25.177d-181a

And when was the wisdom of the Greeks made foolish, but when the true wisdom of God manifested itself on earth? For formerly the whole world and every place was deceived by idols worship, and men thought nothing else but that the idols were gods, but now over the whole world men are abandoning the superstition of idols and fleeing to Christ and worshipping Him as God, and through Him coming to know the Father who they did not know. And, as another wonder, whereas the objects of worship were once various and many, and each place had its own idol, and he who was reckoned a god among them was not able to pass over to a neighbouring place to persuade neighbouring peoples to worship him, but he was even barely revered among his own people, for no one else worshipped another's god, but rather each kept to his own idol, thinking it was the lord of all, now Christ alone is worshipped as one and the same among all the peoples, and what the weakness of the idols was unable to do, that is, to persuade even those dwelling nearby, Christ has accomplished, not only persuading those close at hand, but even the whole world, to revere one and the same Lord, and through Him God His Father. Again once every place was filled with the deceits of oracles, and those in Delphi and Boeotia and Lycia and Egypt and those of the Cabiri and the Pythoness, were held in awe in men's imagination, but now that Christ is preached everywhere, their madness has ceased and there is none among them to give prophecy. And once demons used to delude men, occupying wells or rivers, or trees or stones, and thus they imposed upon the simple minded with tricks, but now, after the Divine revelation, their deception has ceased, for by the sign of the Cross, if a man but use it, their deceits are driven off. And when once through the words of poets men thought Zeus and Cronos and Apollo were gods, and were deceived into revering them, now that the Saviour has appeared among men, those others have been understood to be but mortal men, and Christ alone has been understood among men to be the true God, the Word of God. And what is one to say of the magic thought wonderful among them? That before the Word dwelt among us it was strong and active among the Egyptians, and the Chaldeans, and Indians, and those who saw it were astonished, but then with the presence of the Truth and the appearance of the Word, it also has been refuted and utterly reduced. And as for the Gentile wisdom and the loud proclamations of philosophers, I think no word of ours is needed, since the wonder is before everyone's eyes, that despite so much being written by those who were wise among the Greeks, they were unable to persuade even a few from among their own neighbours about immortality and the virtuous life, but Christ alone, with common language, and through men who were not clever in their tongues, persuaded churches full of men throughout the whole world to despise death and to give thought to eternal things, even to look beyond what is temporal and to look to what is eternal, and to account earthly glory nothing and to strive for heavenly glory alone. Saint Athanasius the Great, On The Incarnation of The Word

The Wisdom Of Words

Non in sapientia verbi, ut non evacuetur crux Christi. Quia praedicatio christiana non indiget pompa et cultu sermonis, ideoque piscatores homines imperiti electi sunt, qui evangelizarent; ut doctrinae veritas ipsa se commendaret, teste virtute; ne hominum versutia et calliditate humanae sapientiae acceptabilis videretur, non veritate, sicut disciplinae ab hominibus inventae, in quibus non ratio, non virtus, sed verborum quaeritur compositio: ac per hoc gloriam suam quaerit, qui fidem Christi verbis exornare vult. Obscurat enim illam splendore verborum, ut non illa, sed ipse laudetur; sicut et pseudoapostoli, ne stulti viderentur prudentibus mundi, in sapientia hominum Christum praedicabant duplici genere; ut eloquentiae studerent, et ea quae mundus in nobis stulta judicat, evitarent: ut neque incarnatum Dei Filium, et de Virgine natum docerent, neque carnis futuram resurrectionem; quia mundi istud sapientia et ratio stultum judicat: ac per hoc Apostolus non se in sapientia hominum dicit Christum praedicare; ne evacuetur, inquit, crux Christi; quia qui in sapientia hominis Christum annuntiat, negat veritatem praedicationis. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput V Source: Migne PL 17.188a-c

Not in the wisdom of words, that the cross of Christ not be emptied. 1 Because Christian preaching does not need the pomp and the cult of oratory, and therefore simple fishermen were chosen to evangelise, so that the teaching of truth might commend itself by the witness of power, lest human cunning and the cleverness of human wisdom seem to make it acceptable, not the truth, as it is in the disciplines of men in which there is no reason nor virtue but the arrangement of words is sought and through this a man who wishes to adorn the faith of Christ with words seeks his own glory. For the splendour of words obscures it, so that the speaker and not it is praised, and so it is with false apostles, who lest they seem fools according to the world's wisdom preach Christ with the wisdom of men in two ways, so that zealous for eloquence they avoid the things which the world judges foolish among us, and so they teach neither the incarnation of the Son of God, nor the Virgin birth, nor the future resurrection of the flesh, because the wisdom and reason of the world judges these things to be foolish. Because of which the Apostle says that he does not preach Christ with the wisdom of men, lest the cross of Christ be emptied, because he who announces Christ with the wisdom of men denies the truth of the preaching. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 5 1 1 Cor 1.17

Wisdom And Sobriety

Non plus sapere quam oportet sapere, sed sapere ad sobrietatem. Videtur adhuc superbientes ramos oleastri, et insultantes ramis qui de bona oliva defracti sunt, etiam hunc aptare sermon, et dicere eis, non debere plus sapere quam oportet sapere: quod simile est illi sermoni quem dixit: Noli superbe sapere; hoc est enim plus sapere quam oportet. Sciendum tamen est, quod et caeteri eruditi viri utuuntur hoc definitione, ut naturam vel causam peccati in eo ponant, si aut addatur aliquid virtutibus, aut minuatur. Verbi gratia, justitia virtus est: et si quis minus aliquid facit quam justitia patitur, sine dubio injustus est. Si quis vero sub specie justitiae erga vindictas nimius fiat, et saevius agitet ultiones, in crudelitatem, ex justitia devolutus est. Unde et Salomon dicit: Noli fieri justus multum. Similiter et libertas, si intra temperantiam suam sit, virtus est, si minus habeat, timiditas, si amplius, temeritas nominantur. Pari modo et prudentia si sua mensura sit, virtus est, si minus habeat imprudentia, si plusquam oportet, malitia appellatur. Inde puto quod et serpens in paradiso prudentior dictus sit caeteris bestiis, hoc est excedens mensuram prudentiae, est partes malitiae prolapsus. Inde et filii hujus saeculi prudentiores dicuntur quam filii lucis; plus enim sapiunt quam oportet sapere. Et sic in singulis quibusque virtutibus potest aliquis plus sapere quam oportet sapere, ut sunt illi qui attendunt spiritibus seductoribus, et doctrinis daemoniorum, in hypocrisi falsa loquentes, cauteriatem habentes conscientiam suam, prohibentes nubere, et abstinentes se a cibos quos Deus creavit. Isti plus sapiunt de castitate quam oportet. Minus autem sapit quam oportet luxuriosus et incestus. Ego autem dico quod et haeretici plus sapiunt de Christo quam oportet sapere, qui negant eum Dei creatoris esse Filium, sed alterius nescio cujus melioris Dei. Sed et illi plus de Christo sapiunt quam oportet sapere, qui negant eum in carne venisse, et natuam esse ex Virgine, sed coeleste ei corpus assignant. In his ergo omnibus Paulus nos vult non plus sapere quam oportet sapere, sed sapere ad sobrietatem. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber IX, Interprete Rufino Aquileiense Source: Migne PG 14.1209c-1210c

Do not know more than it is fitting to know, but know soberly. 1 It seems that this is appropriately directed to the yet proud branches of the wild olive and the offended branches which have been broken off from the good olive, 2 and he says to them that they should not know more than it is fitting to know. But it must be understood that even other educated men use this definition, so that they place the nature or cause of error in it, if something is added to the virtues or taken away. 3 For the sake of an example, justice is a virtue, but if someone does less than justice requires he is without doubt unjust, but then if someone beneath the form of justice is vindictive and wildly seeks revenge, even to cruelty, he has utterly fallen away from justice. Whence Solomon says, 'Do not be too just.' 4 Similarly with liberty, if it has temperance, it is a virtue, but if there is a lack there is timidity, and if there is excess, it is named temerity. In like manner if wisdom has its measure it is a virtue, but if there is lack there is imprudence, and if there is too much than is fitting, it is named wickedness. Hence I think that the serpent in paradise was said to have been more wise than the other animals, that is, it exceeded the measure of wisdom, and fell into evil. And the sons of this age are said to be wiser than the sons of light, for they know more than they should know. 5 So it is that in each virtue it is possible than someone may know more than is fitting, so that they are 'those who attend to seductive sprits and the teachings of demons, speaking falsely in hypocrisy, and wounding their own conscience, forbidding marriage and abstaining from foods that God has created.' 6 These know more than is fitting for purity. But they who know less than is fitting are those who are indulge in luxury and uncleanliness. And I say that even heretics know more about Christ than is fitting, those who deny that He is the Son of God the Creator, but have some other better God for him, I know not who. And they know more of Christ than they should who deny He has come in the flesh and was born of a virgin and assign Him a heavenly body. Therefore Paul does not want us to know more than is fitting in all these things, but to know soberly. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 9, Translated by Rufinus of Aquileia. 1 Rom 12.3 2 Rom 11.17-25 3 The Golden Mean, cf Aristoltle Nic Eth Book II, 1106b- 4 Eccl 7.17 5 Gen 3.1, Lk 16.8 6 1 Tim 4.1-3

The Wisdom Of The Flesh And The Spirit

Qui enim secundum carnem sunt quae carnis sunt sapiunt qui vero secundum Spiritum quae sunt Spiritus sentiunt Sapientia odit malitiam. Quid est sapientia, nisi sapor boni? Quid malitia, nisi sapor mali? Quibus ergo sapit et dulce est in corde, sive bonum, sive malum, ipsi sunt qui sapiunt vel sentiunt quae sunt spiritus, vel quae sunt carnis: ipsi sunt et qui ambulant vel secundum spiritum, vel secundum carnem. Sequitur: Nam prudentia carnis mors est. Bene post saporem ponitur prudentia, quia sicut gustus est discernere cibos, quidquid sapiat, sic prudentiae est perpendere quid expediat. In quo si quis hoc tantum quaerit quod sapit carni, prudentia carnis est: quae mors animae est. Sicut enim anima vita est corporis, sic vita animae Deus est, et quidquid infra Deum appetit, mors illi est. Prudentia vero spiritus est quaerere vitam suam, quae Deus est: et pacem quae est in Deo, quae pax ei non potest, qui sapit quae carnis sunt: quia sicut dictum est sapientia odit malitiam: et sapientia carnis inimica est Deo, Legi enim Dei non est subjecta, nec enim potest. Quid est: neque enim potest? Non homo non caro, non spiritus, non ulla natura, non potest, sed prudentia carnis non potest. Vitium non potest, sed natura, quomodo si diceres: Claudicatio rectae ambulationi non est subjecta, nec enim potest. Pes potest, sed claudicatio non potest. Tolle claudicationem, et videbus rectam ambulationem. Quandiu claudicatio est, non potest, sic quandiu prudentia carnis est, non potest. Non sit prudentia carnis, et homo potest. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber II, Caput VIII Source: Migne PG 180.627d-628d

Those who are of the flesh know the things of the flesh but those of the spirit understand the things of the spirit. 1 Wisdom hates evil. What is wisdom unless the flavour of the good. What is wickedness but the flavour of evil? Therefore by the things it knows and are sweet to the heart, whether good or evil, there are those who know or know the things of the flesh and those who understand the things of the spirit, and there are those who walk according to the spirit and there are those who walk according to the flesh. It follows, 'For the wisdom of the flesh is death.' Rightly is wisdom placed after flavour, because as foodstuffs are distinguished by taste, whatever is known, it is of wisdom to reckon what is beneficial. In which if someone seeks only what he knows according to the flesh, it is the wisdom of the flesh, which is the death of the soul. For as the soul is the life of the body, so the life of the soul is God, and whatever is desired below God is its death. But the wisdom of the spirit is to seek its own life, which is God, and the peace which is in God, which peace is not possible for him who knows the things of the flesh, because as it was said, wisdom hates evil, and the wisdom of the flesh is the hatred of God, for it is not subject to the law of God, nor is it able to be. What does it mean, that it is not possible? It is not man, nor flesh, nor the spirit, nor any nature, that is not able, but it is the wisdom of the flesh that is not able. Vice is not able, by its nature. As if you were to say, 'Lameness is not subject to correct walking, for it is not able.' The foot is able, but lameness is not able. Remove lameness, and you shall see correct walking. While there is lameness, it is not possible, and so while there is the wisdom of the flesh, it is not able. Let there be no wisdom of the flesh, and a man is able. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 5, Chapter 8 1 Rom 8.5

The Kiss Of Wisdom

Osculetur me osculo oris sui... Vos quoque, ut caute in arcanis sensibus pedem figatis, mementote semper, quod sapiens admonet: Altiora, inquit, te ne quaesieris, et fortiora te ne scrutans fueris. In spiritu ambulate in illis, et non in sensu proprio. Doctrina Spiritus non curiositatem acuit, sed charitatem accendit. Merito proinde sponsa, quem diligit anima sua inquirens, non se suae carnis sensibus credit, non curiositatis humanae inanibus ratiociniis acquiescit; sed petit osculum, id est Spiritum sanctum invocat, per quem accipiat simul et scientiae gustum, et gratiae condimentum. Et bene scientia, quae in osculo datur, cum amore recipitur; quia amoris indicium osculum est. Scientia ergo quae inflat, cum sine charitate sit, non procedit ex osculo. Sed nec qui zelum Dei habent, et non secundum scientiam, sibi ullatenus arrogent illud. Utrumque enim munus simul fert osculi gratia, et agnitionis lucem, et devotionis pinguedinem. Est quippe Spiritus sapientiae et intellectus, qui instar apis ceram portantis et mel, habet omnino et unde accendat lumen scientiae, et unde infundat saporem gratiae. Neuter ergo se osculum percepisse putet, sive qui veritatem intelligit, nec diligit; sive qui diligit, nec intelligit. Sane in osculo isto nec error locum habet, nec tepor. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo VIII, Quomodo per osculum oris Dei significatur Spiritus Sanctus Source: Migne PL 183.812d-813b

Let him kiss me with the kiss of his mouth... 1 You also, if you would prudently fix your foot in the understanding of the mysteries, should always remember what the wise man warns, 'Do not seek after things too high, nor grapple with things that are too difficult.' 2 You must walk in the Spirit in these things and not according to your own mind. The teaching of the Spirit does not sharpen curiosity but it inspires love. Rightly, then, the bride, seeking him whom her heart loves, does not trust the corporeal senses, nor does she give herself to the inane thoughts of human curiosity, but she asks for a kiss, that is, she calls upon the Holy Spirit, through whom she receives, at the same time, the taste of knowledge and the seasoning of grace. And well it is that the knowledge given in the kiss is received with love, since the kiss is the mark of love. Therefore the knowledge that puffs up, since it lacks love, does not come from the kiss. 3 Even those who have a zeal for God, but not according to knowledge, may not for any reason lay claim to it. The favour of the kiss bears a twofold gift, the light of knowledge and the fervour of devotion. He is in truth the Spirit of wisdom and understanding, who, like the bee carrying its burden of wax and honey, has the power both of kindling the light of knowledge and infusing the delicious fragrance of grace. Therefore no one should think they have been given the kiss, who knows the truth and does not love, nor should anyone who loves without understanding. Certainly in this kiss there is no place for error, nor tepidity. Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 8, How the Holy Spirit is signified by the kiss of the mouth of God 1 Song 1.1 2 Eccl 3.22 3 1 Cor 8.1

The Treasure Of Wisdom

Infinitus enim thesaurus est hominibus: quo qui usi sunt, participes facti sunt amicitiae Dei, propter disciplinae dona commendati. Infinitum ideo thesaurum dicit esse sapientiae, quia quanto quis studiosius eam discit, tanto profundiorem esse cognoscit; et quanto magis in ea meditando profecerit, tanto ipsam altius petere intelliget; ideoque ipsius meditatores amicitiae Dei participes facti sunt, quia praeceptorum et voluntatis Dei veri fiunt agnitores: de quo ipsa Veritas ad discipulos in Evangelio ait: Jam non dicam vos servos, quia servus nescit quid faciat Dominus ejus. Vos autem dixi amicos: quia omnia quaecunque audivi a Patre meo nota feci vobis. Rabanus Maurus, Commentariorum In Librum Sapientiae Wisdom, Liber II, Caput III Source: Migne PL 109.669c

She is an endless treasure to men, by use of which they become friends of God, being commended for the gift of discipline. 1 The treasure of wisdom is said to be an endless because the more a man is more studious in learning from her, so the much more he is able to know deeply, and the more he advances in contemplation, so the much more he understands how to seek high things. Therefore those who meditate in this manner are made participants in the friendship of God, because they have truly become those who know the commandments and will of God, concerning which the Truth says to the disciples in the Gospel, 'Now I do not call you servants, because a servant does not know what his master will do, but I say you are friends because everything which I have heard from my Father I have made known to you.' 2 Rabanus Maurus, Commentary on the Book of Wisdom, Book 2, Chapter 3 1 Wisdom 7.14 2 Jn 15.15

Wisdom And Knowledge

Μακρόθυμος ἀνὴρ, πολὺς ἐν φρονήσει· ὁμοίως καὶ ὁ λόγοις σοφίας παραβάλλων τὸ οὗς αὐτοῦ. Χωρὶς μνήμης Θεοῦ, γνῶσις ἀληθὴς εἶναι οὐ δύναται· ἐκτὸς γὰρ τῆς προτέρας, ἡ δευτέρα νόθος ὑπάρχει. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.924b

The long suffering man is a man of much thoughts and likewise with the one whose ear receives the words of wisdom. Without mindfulness of God, true knowledge is impossible, for without the former the latter is spurious Saint Mark The Ascetic, On The Spiritual Law.

The Procession

Quatuor ergo sunt genera in processione Domini. Boni prudentes, et boni simplices: hi sunt qui praeeunt, et qui sequuntur. Bonos autem addidi, quia prudentes non boni, iniqui sunt, juxta illud: Sapientes sunt ut faciant mala; et simplices non boni, stulti sunt. In processione sutem Domini, nec iniquus locum habet, nec stultus. Porro qui adhaerent ei, contemplativi sunt. Qui portant eum et onerantur eo, ipsi sunt duri corde, et parum devoti. Sed ecce omnes sunt in processione Domini, et nemo ex ipsis faciem ejus videt. Nam qui praecedunt, occupati sunt in paranda via, solliciti circa peccata et tentationes aliorum. Qui sequuntur, ipsi omnino faciem ejus videre non possunt: sed, sicut Moysi dictum est, posteriora ejus vident. Jumentum cui insidet, nunquam ad videndum levat oculos, sed pronum est semper in terram. Qui vero adhaerent ipsi, aliquando videre possunt, sed raptim et non continue, nec plene dum adhuc sunt in via. Attamen quantum ad alios, ipsi magis facie ad faciem eum vident, juxta quod item de Moyse scriptum est, quia caeteris quidem prophetis per visiones et somnia, Moysi vero facie ad faciem loquebatur. Quantum ad plenam sane visionem, nec ipse Moyses, dum viveret in hoc mundo, impetrare potuit faciei ipsius visionem; quia, sicut ipse ait, Non videbit me homo, et vivet. Non videbor, inquit, in hac vita: non videbit quis faciem meam in hac via, et in processione ista. Ipse itaque magna pietate sua donet nobis sic in ejus processione perseverare dum vivimus, ut in magna illa processione, qua cum suis omnibus a Patre suscipiendus est, et traditurus regnum Deo et Patri, sanctam civitatem ingredi mereamur cum eo. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, Dominica Palmarum, Sermo II Source: Migne PL 183.259b-d

There are four kinds in the procession of the Lord. There are the wise who are good and the simple who are good, and they go before and they follow behind. Good is added here because there are the wise who are not good but wicked, according to which, 'They are wise so that they may do evil,' 1 and there are simple folk who are not good but fools. But in the procession of the Lord the wicked man has no place, nor the fool. But those who adhere to Him are the contemplatives. Those who bear him and are borne by Him are the hard in heart and those of slight devotion. But, behold, all are in the procession of the Lord, and none of them see His face. For those who go before, they are occupied in preparing the way, and their care is for fault and the impediments of others. Those who follow, they are not able to see His face, but as was said of Moses, they look on His back. The animal which carries Him never lifts up its eyes to look, but they are always bent down to the earth. But those who adhere to Him, they are sometimes able to see Him, but only briefly and not continuously, and not fully while they are in this life. However more than others they see Him face to face, as it was written of Moses, that while to other prophets He spoke in dreams and visions, to Moses He spoke face to face. But as for the full vison, not even Moses, while he lived in this world, was able to entreat the sight of His face, because as He said, 'No man shall see me and live' 2 I shall not be seen, He says, in this life, nor shall anyone see me on this way, and in this procession. Therefore He gives great piety to us so that we might persevere in His procession while we live, and then that with all who are His we might be taken up by the Father, and being given the kingdom from God and the Father, we shall merit to enter into the holy city with Him. Saint Bernard of Clairvaux, Sermons for the Year, On Palm Sunday, from Sermon 2, 1 Jerem 4.22 2 Exod 33.11-22

Wisdom And Freedom

Haec populum justum et semen sine querela liberavit a nationibus quae illum deprimebant. Haec, scilicet sapientia, populum iustum, scilicet populum Israeliticum, per fldem iustificalum , secundum iilud ad Romanos quinto: iustificati ex fide; vel: iustum, per operationem boni ; et semen sine querela, scilicet per declinationem mali; semen, scilicet Patriarchiarum, ut dicit Glossa; item Tobiae secundo: Filii Sanctorum sumus; liberavit etc. Huius liberationis praemisit duplicem causam, scilicet populi bonitatem, cum dicit: Populum iustum; secundo, Patrum sanctitatem, cum dicit: Et semen sine querela liberavit a nationibus, id est ab Aegyptiis, in vitio nativitatis suae permanentibus. Quae illum opprimebant, id est, vexabant , scilicet in luto et latere et paleis, ut patet Exodi primo. Et nota, quod per hanc oppressionem vel vexationem potest intelligi vexatio diaboli, qua vexat servos suos in operibus luti luxuriae et lateris avaritiae et paiearum superbiae; Exodi tertio: Videns vidi afflictionem populi mei. Intravit in animam servi Dei, et stetit contra reges horrendos in portentis et signis. Intravit, id est ipsa sapientia, in animam servi Dei; Glossa: Id est Moysi, supra septimo: Per nationes in animas sanctas se transfert; item Exodi quarto: Ego ero in ore tuo et docebo te, quid loquaris. Et stetit, scilicet constanter; unde Exodi nono: Stetit Moyses coram Pharaone; stetit, inquam, contra reges horrendos: Glossa: Pharaonem et alios principes; in portentis, id est in maioribus miraculis, et signis, minoribus, quae fecit in Aegypto; unde Exodi septimo: Multiplicabo signa et ostenta mea in terra Aegypti; Ecclesiastici quadragesimo quinto: Magnificavit eum in conspectu regum; supra octavo: Timebunt me reges horrendi. Et reddidit justis mercedem laborum suorum, et deduxit illos in via mirabili, et fuit illis in velamento diei, et in luce stellarum per noctem. Et reddidit iustis; Glossa: Populi Israelitici; mercedem laborum suorum; Glosssa: Terram promissionis, quam eis prius promiserat; Genesis duodecimo: Semini tuo dabo terram hanc. Et deduxit illos, scilicet ad terram praedictam, in via mirabili; Glossa: Per desertum; in Psalmo: In terra deserta et invia et inaquosa. Haec autem via fuit mirabilis, quia nullo modo pervia tanto exercitui sine multis miraculis. Unde sequitur: Et fuit illis in velamento diei, id est aestus diurni, scilicet per columnam nubis; et in luce stellarum per noctem, id est loco lucis stellarum, et hoc per columnam ignis, ut dicit Glossa; Exodi decimo tertio: Nunquam defuit columna nubis per diem neque columna ignis per noctem. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput X Source: Here, 395

She freed a righteous people and a blameless seed from the nations who oppressed them. 1 'She,' that is, wisdom, 'a righteous people,' that is the people of Israel, justified through faith, according to the fifth chapter of Romans, 'justified by faith,' 2 or righteous through doing good, and 'a blameless seed,' that is through the refusal of evil. 'Seed' that is, of the Patriarchs, as the Gloss says. Likewise in the second chapter of Tobit, 'We are the sons of holy men.' 3 'She freed,' a double cause of this liberation is set down, that is, the goodness of the people, when it says, 'A righteous people,' and secondly the holiness of the fathers, when it says, 'She liberated a blameless seed from the nations...' that is, from the Egyptians, who remained in their original fault. 'Who oppressed them,' that is, who troubled them with mud and bricks and straw, as in the first chapter of Exodus. 4 And note that through this oppression and trouble it is possible to understand the vexation of the devil, who troubles his servants with the muddy works of luxury and with the bricks of avarice and with the straw of pride. In the third chapter of Exodus, 'I saw the affliction of my people.' 5 She entered into the soul of a servant of God, and with portent and signs he stood against fearsome kings. 'She entered,' that is, Wisdom did. 'Into the soul of a servant of God,' that is, Moses, as in the seventh chapter of Wisdom, 'She passes into holy souls among the people.' Likewise in the fourth chapter of Exodus. 'I shall be in your mouth and I shall teach you what to say.' 6 'He stood.' that is, unwaveringly, hence in the ninth chapter of Exodus, 'Moses stood in the presence of the Pharaoh.' 7 'He stood against fearsome kings.' The Gloss, 'the Pharaoh and other princes.' 'With portents,' that is with greater miracles, 'and signs,' with lesser ones, which he made in Egypt. In the seventh chapter of Exodus, 'I shall multiply my signs and revelations in the land of Egypt.' In the forty fifth chapter of Ecclesiasticus, 'I magnified him in the sight of kings.' In the eighth chapter of Wisdom, 'Terrible kings will fear me.' 8 She gave to the righteous the reward of their labours, and she led them on a wondrous way, and it was a cloud by day for them, and the light of stars by night.' 'She gave to the righteous,' the Gloss, 'the people of Israel,' 'the reward of their labours, 'which in the Gloss is the promised land, that He had promised to them. In the twelfth chapter of Genesis, 'I shall give your seed this land.' 9 'And she led them,' that is to the foretold land, on a wondrous way. The Gloss, 'Through the desert.' In the Psalm, 'A desert land, without paths and without water.' 10 And this way was wondrous because without many miracles there was no way through for the multitude. Hence it follows, 'And it was a cloud by day for them,' that is, during the heat of the day, and so, 'as a column of cloud.' 'And the light of stars by night,' that is, in place of the light of stars, and this is 'the column of fire,' as the Gloss says. In the thirteenth chapter of Exodus, 'The column of cloud never failed them by day nor the column of fire through the night.' 11 Saint Bonaventura, Commentary On Wisdom, Chapter 10 1 Wisdom 10.15 2 Rom 5.1 3 Tob 2.18 4 Exod 1.14 5 Exod 3.7 6 Wisd 7.27, Exod 4.12 7 Exod 9.10 8 Exod 7.3, Sirach 45.3, Wisd 8.15 9 Gen 12.7 10 Ps 62.3 11 Exod 13.22

The Mockers And The Simple

Quia abominatio Domino est omnis illusor. Omnis, inquit, illusor, quia illusor est, qui vel verba Dei, quae novit, implere contemnit, vel eadam perverse intelligendo ac docendo corrumpit. Est illusor et ille qui promissa ejus quasi parva despicit, ac iram districtionis ejus quasi tolerabilem spernit: nec non et ille qui proximorum simplicitati vel paupertati improbus insultat. Ideoque omnem hujusmodi illusorem merito divina abominatur justitia. Bene autem subditur: Et cum simplicibus sermocinatio ejus. Quia saepe superbi, dum simplicibus illudunt, prudentiores se illis, quos irrident, judicant. Sed horum prudentia, juxta quod Jacobus ait, Terrena est, animalis, diabolica. Sermocinatio autem Domini cum simplicibus est, quia illos coelestis sapientiae secretis illustrat, quos terreni fastus ac simplicitatis nil habere considerat. Hinc etenim dicit, Abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis Sanctus Beda, Super Parabolas Salomonis, Liber I, Caput III Source: Migne PL 91.945a-c

Because everyone who mocks is an abomination to the Lord. 1 Everyone who mocks, it says, because he who mocks is one who though he knows the word of the Lord does not cares to fulfill it, or he corrupts it with a perverse understanding and teaching. He mocks who despises His promises as something trivial and His anger as something that is tolerable, and he is a wicked man who insults the simplicity or poverty of his neighbours. Therefore everyone who mocks like this is abominated by the Divine righteousness. Then it is well added, 'His conversation is with the simple.' Because often the proud, in their mocking of the simple, judge themselves to be wiser than those whom they ridicule. But their wisdom, as James says, is worldly and animal and diabolical. 2 The speech of the Lord is with the simple because He enlightens them with the secrets of heavenly wisdom, which the worldly scorner does not consider that the simple might possess. Hence He says, 'You have hidden these things from the wise and clever, and revealed them to little ones.' 3 Saint Bede, Commentary On Proverbs, Book 1, Chapter 3 1 Prov 3.32 2 James 2.15 3 Mt 11.25, Lk 10.21

Healing And Wisdom

Ἰατρικὴ μὲν κατὰ Δημόκριτον, σώματος νόσους ἀκέεται· σοφίη δὲ ψυχὴν παθέων ἀφαιρέεται. Ἐπεὶ οὖν ἀμφοτέρας μετείληφας , καὶ θατέρᾳ κέχρηται πρὸς ἑτέρους, πάθη σωμάτων ἰώμενος · τῇ ἑτέρασαυτὸν ἐξιάτρευσον, τὴν λείπουσαν ὑγείαν προσκτώμενος, ἧς ἄνευ οὔτε ἰατρὸς ἄριστος, οὔτε σοφός ἔσῃ τῷ πράγματι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΛΖ' Ὀριβασιῳ Ἰατρῳ Source: Migne 78.424a

According to Democritus medicine heals the body, but wisdom relieves the soul of the passions. Since then you partake of both, and the one you apply to improve others, driving out the suffering of the body, attend to yourself with the other art, and acquire the health that is lacking, which without you are neither a fine physician nor wise in your ways. Saint Isidore of Pelusium, Book 1, Letter 437, To Oribasius the Physician

Taking Wives

Oὕτως εἶπεν Kύριος ὁ θεὸς Ισραηλ ἐπὶ τὴν ἀποικίαν ἣν ἀπῴκισα ἀπὸ Ιερουσαλημ οἰκοδομήσατε οἴκους καὶ κατοικήσατε καὶ φυτεύσατε παραδείσους καὶ φάγετε τοὺς καρποὺς αὐτῶν, καὶ λάβετε γυναῖkας.. Τί δέ ἐστι τὸ λαθεῖν γυναῖkας; Ἐδήλωτεν ὁ περὶ τῆς σοφίας εἰπών Ταύτὴν ἐζήτησα Κύμην ἀγαγέσθαι ἐμαυτῷ, καὶ ἐραστὴς ἐγενόμην τοῦ κάλλους αὐτῆς. Δεῖ ταύτης ἐρᾷν, ὡς ἐν Παροιμίαις Σολομὼν εἰσηγήτατο, φἡσας Ἑράσθητι αὑτῆς, καὶ τηρήσει σε καὶ χαράχωσον αὐτὴν, καὶ ὑψώσει σε. Καὶ ἄλλας ὦ νόει παρὰ τὴν σοφίαν γυναῖκας, τὰς λοιπὰς ἀρττάς, Οὕτω γὰρ ἐξέσται πολλὰς γυναῖκας λαξεῖν ἐξ ὧν δεῖ τεχνοποιεῖν. ἀπὸ σοφίας λόγον σοφίας, ὡς ἂν καὶ ἄλλους οἰχοδομήσῃς" ἀπὸ σωφροσύνης ἔργα σωφροσύνης, ἵνα σώφρονας ποιήσῃς βίῳ χαὶ λόγῳ" ἀπὸ ὀικαιοσύντς ἔργα διχαιοσύνης ἐν κοινωνί καὶ συναλλάγμασι" ἀλλὰ καὶ δικαίους διδάσκων τεχνοποιῆσεις ἀπὸ δικαιοσύνης. Υἱοὺς δὲ ποιήσεις ἀπὸ τῶν υἱῶν καὶ θυγατέρας" υἱοὺς μὲν τὰ θεῖα νοῆματὰ χαὶ τὰ δόγματα, θυγατέρας δὲ τὰς πράξεῖς. Ὠριγένης, Ἐκλογαι Εἰς Ἱερεμαιν Source: Migne PG 13.577a-b

Thus says the Lord God of Israel to all those gone into exile from Jerusalem, build houses and dwell in them and plant gardens and eat their fruits, and take wives... 1 But what is it to take a wife? He makes it clear who speaks of wisdom saying, 'I sought to take this bride for myself, and I was made a lover of beauty.' 2 And it is indeed needful to love her, as Solomon teaches us in Proverbs with these words, 'You shall love her and she will guard you, and with a ditch dug about her she will exalt you.' 3 Yet let it be understood that there are other wives apart from wisdom, the other virtues. So it is permitted to take many wives, from which children should be produced. Wise speech is born from wisdom, so that you may edify others. Prudent works are born from prudence, by which you may make others prudent in life and words. Just works in civil life and agreements are born from justice, and in teaching others to be just you will produce children from justice. Indeed you will produce sons and daughters, sons who are holy thoughts and teaching, and daughters who are deeds. Origen, Commentary On Jeremiah, Fragment 1 Jerem 29.4-5 2 Wisdom 8.2 3 Prov 4.6

Harmful Beauty

Quaeris quis ille tam noxius, tamque perniciosus decor? Tuus. Adhuc forte sine intellectu es? Planius audi. Privatus, proprius. Non culpamus donum, sed usum. Denique si advertisti, non in decore, sed in suo decore dictus est ille perdidisse sapientiam. Et, in fallor, unus angeli animaeque decor ipsa est. Quid enim vel haec vel ille absque sapientia, nisi rudis deformisque materia est? Ea ergo ille non modo formatus, sed et formosus fuit. Sed perdidit eam, cum fecit suam: ut non sit aliud in decore suo quam in sua sapientia perdidisse sapientiam. Proprietas in causa est. Quod sibi sapiens fuit, quod non dedit gloriam Deo, quod non retulit gratiam pro gratia, quod non secundum veritatem ambulavit in ea, sed ad suam eam retorsit voluntatem: istud est cur eam perdidit; imo istud est quod eam perdidit. Etenim sic habere, perdere est. Et si Abraham, inquit, ex operibus iustificatus est, habet gloriam, sed non apud Deum. Et ego: non ego in tuto, inquam. Perdidi quidquid habeo non apud Deum. Nam quid tam perditum, quam quod extra Deum exsulat? Quid mors, nisi privatio vitae? Ita nihil perditio, nisi alienatio a Deo est. Vae qui sapientes estis in oculis vestris, et eoram vobismetipsis prudentes! de vobis dicitur: Perdam sapientiam sapientium, et prudentiam prudentium reprobabo. Perdiderunt sapientiam, quia sua sapientia perdidit eos. Quid non perdiderunt, qui et ipsi perditi sunt? An vero non perditi, quos nescit Deus? Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo LXXIV Source: Migne PL 183.1143b-d

Do you wonder what beauty can be harmful and ruinous? Yours. Perhaps you do not understand yet. Let it be made more clear. It is your own. We do not blame the gift, but the use of it. If you consider it, it was by his own beauty that Lucifer ruined his wisdom. Unless I err, the beauty of an angel and of the soul is one, and it is wisdom. For what is anything without wisdom but raw and disordered matter? Therefore Lucifer was not only ordered but beautiful because of it, but he ruined it when he used it. There is not anything else to be found in his beauty but that with his own wisdom he destroyed wisdom. Possession is the cause. Because he was wise in his own eyes, because he did not give glory to God, because he did not return grace for grace, because he did not walk in the truth but he turned to his own will, that is how he ruined it, that is how he destroyed it, such was his way of destroying it. And if Abraham, it says, had been justified by works, he would have had glory, but not before God. 1 And I am not safe. I have destroyed whatever I have that is not in God. What is so ruined as that which exults to be separated from God? What is death but the loss of life? Therefore there is no ruin but separation from God. 'Alas, you who are wise in your own eyes, and prudent for yourselves,' of whom it is said, 'I shall destroy the wisdom of the wise and the prudence of the prudent I shall reprove.' 2 They will destroy wisdom because their own wisdom has destroyed them. What do that not destroy who have destroyed themselves? Are they not utterly destroyed whom God disregards? Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 74 1 Rom 4.2 2 Isaiah 5.21, 1 Cor 1.19

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

Life And Light

Et vita erat lux hominum. Quo verbo aperte docetur quod ipsa vitalis per quam omni disposita sunt et reguntur: non omnem creaturam, sed rationabilem tantum, ut sapere possit illuminat. Homines namque, qui ad imaginem Dei facti sunt, percipere sapientiam possunt, animalia non possunt. Sed animalis quicunque est homo, non percipit ea quae sunt Spiritus Dei. Unde bene cum dixisset: Et vita erat lux hominum, subjunxit, et de his qui ab humanae conditionis honore procul recedentes, comparati sunt jumentis insipientibus, et similes facti sunt illis, atque ideo rectae voluntatis luce privantur. Sanctus Beda, In Ioannis Evangelium Expositio, Liber I, Caput I Source: Migne PL 92.639c

And the life was the light of men. 1 With which words he openly teaches that it is through this living one that all has been arranged and is ruled, but He does not illuminate every creature but only those who are rational, that is, those who are able to know. For men, who are made according to the image of God, can all attain to wisdom, and animals cannot. Yet there is a bestial man who does not perceive the things which are of the Spirit of God. 2 Whence it is well said, 'And the light was the light of men,' which alludes to those who have withdrawn far from the honour of the human condition, comparing them to mindless beasts, and that they made like them, 3 and therefore they are deprived of the light of a good will. Saint Bede, Commentary on the Gospel of John, Book 1, Chapter 1 1 Jn 1.4 2 1 Cor 2.14 3 Ps 48.13