Didascalicon, Book V: the senses of Scripture and the three kinds of readers
Chapter VII. How divine Scripture is to be read for the correction of morals
He who seeks in the sacred utterance the knowledge of the virtues and the form of living ought to read rather those books which persuade the contempt of this world and kindle the soul to the love of its Creator and teach the right path of living, and show how virtues can be acquired and vices avoided. For first, it says, seek ye the kingdom of God and his justice (Matt. 6); as if he said plainly: Desire both the joys of the heavenly Father, and inquire carefully by what merits of justice they are reached. Love and seek both good things, both necessary. If it is love, it cannot be idle. You desire to arrive; learn how one arrives whither you tend. This knowledge, moreover, is obtained in two ways, namely by example and by doctrine; by example, when we read the deeds of the saints; by doctrine, when we learn their sayings pertaining to our discipline. Among these I think the writings of the most blessed Gregory are singularly to be embraced, which, because they have seemed to me sweet beyond the rest and full of the love of eternal life, I would not pass over in silence.
It is needful that he who has entered upon this way learn from the books he reads to be moved not only by the color of the style but by the emulation of virtues, so that not so much the pomp or elegance of words as the beauty of truth delights him. Let him know also that it does not help his purpose that, carried away by the desire of knowledge, he should search out Scriptures obscure and of profound understanding, in which the mind is more occupied than edified, lest reading alone so hold him that it compels him to be idle from good work. For the Christian philosopher reading ought to be an exhortation, not an occupation; and to feed good desires, not to kill them. I remember that it was once told me of a certain man of life quite approved, who burned with so great a love of the holy Scriptures that he gave them continual study. And as his knowledge grew daily, his desire also grew; he began at length, zealous for wisdom imprudently (spurning the simpler Scriptures), to pry into the profound and obscure, and to press vehemently on resolving the enigmas of the prophets and the mystical meanings of the sacraments. But the human mind, not sustaining so great a weight, soon began to fail both from the greatness of the matter and from the constancy of its intention, and to be so confounded by the care of this importunate occupation that it ceased not only from useful but even from necessary acts.
The outcome was indeed the contrary: he who had begun to read the Scriptures for the edification of his life, not knowing how to use the moderation of discretion, now had occasion of error. But by divine mercy he was at length admonished by a revelation not to apply himself further to the study of these letters, but to become accustomed to frequent the life of the holy Fathers and the triumphs of the martyrs and other such things dictated in a simple style; and so, being in a short time brought back to his former state, he deserved to receive so great a grace of interior quiet that you would say that voice of the Lord was truly fulfilled in him, by which he, considering our labor and sorrow, wished piously to console us, saying: Come to me, all you that labor and are burdened, and I will refresh you; and afterwards: you shall find, he says, rest to your souls (Matt. 11). I have set down this example in order to show to mine, who are placed in the discipline not of letters but of virtues, that reading ought not to be a weariness but a delight. For the Prophet also says: I have not known letters [or business], I will enter into the powers of the Lord: O Lord, I will be mindful of thy justice alone. Thou hast taught me, O God, from my youth, etc. (Ps. 70). For he who reads the Scriptures for occupation and (so to speak) for the affliction of the spirit does not philosophize but does business; and so vehement and indiscreet an intention can hardly lack pride. What shall I say of the reading of simple Paul, who wished to fulfill the law before learning it? This surely can be a sufficient example to us that not the hearers, nor the readers, but rather the doers are just before God. It must be considered besides that reading in two ways is wont to bring weariness on the mind and afflict the spirit: namely by its quality if it is too obscure, and by its quantity if it is too prolix; in each of which great moderation must be used, lest what was sought for refreshment be taken for suffocation. There are some who wish to read everything; do not you contend; let it suffice you; it matters nothing to you whether you have read all books or not. The number of books is infinite; do not follow the infinite. Where there is no end there cannot be rest; where there is no rest there is no peace; where there is no peace God cannot dwell. In peace, says the Prophet, is his place, and his abode in Sion (Ps. 75). In Sion, but in peace; you must be in Sion, but not lose peace. Contemplate, and do not be occupied. Do not be greedy, lest you be ever in need. Hear Solomon, hear the Wise Man, and learn prudence. And further, my son, he says, require not more; of making many books there is no end, and much study is an affliction of the flesh (Eccles. 12). Where, then, is the end? Let us all together hear the end of speaking: Fear God, and keep his commandments: for this is all man (ibid.).