Didascalicon, Book V: the senses of Scripture and the three kinds of readers
Chapter VIII. That reading is for beginners, work for the perfect, and what befits a monk
Let no one on account of what I have mentioned above think that I reprove the diligence of readers, since I rather intend to exhort diligent readers to their purpose, and to praise those who gladly learn; but now to those who are to be instructed, and to the doctrine which is the beginning of discipline for beginners. For them the study of virtues, for these, in the meantime, the exercise of reading is set before them; yet so that neither these lack virtue nor those altogether omit reading. For often the work is less provident which reading does not precede; and doctrine less useful which good working does not follow. It is needful above all that those beware lest perhaps they look to what is behind them; and that these be consoled if they desire at some time to arrive where those are. It is fitting, therefore, that both be exercised and both be advanced. Let no one go back; to ascend is allowed, but not to descend. If you cannot yet ascend, stand in your place. He is not free from fault who usurps another’s office. If you are a monk, what are you doing in the crowd? You love silence; why do you delight to be present constantly at declamations? You ought always to persist in fasts and tears, and do you seek to philosophize? The simplicity of a monk is his philosophy. But I wish, you say, to teach others. It is not yours to teach, but to mourn. If, however, you desire to be a teacher, hear what you should do. The usefulness of your habit, and the simplicity of your countenance, the innocence of your life and the holiness of your conversation ought to teach men. You teach better by fleeing the world than by following it. But perhaps you go on and say: May I not at least learn, if I wish? I have said above to you, read, and do not be occupied. Reading can be an exercise for you, but not your purpose. Doctrine is good, but it is for beginners. You promised yourself to be perfect, and therefore it does not suffice you to be equal to beginners. You must do something more. Consider, then, where you are, and you will easily recognize what you ought to do.