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Objection 1: It would seem that a religious order should not be
established for the purpose of study. For it is written (Ps.
70:15,16): "Because I have not known letters, I will
enter into the powers of the Lord," i.e. "Christian virtue,"
according to a gloss. Now the perfection of Christian virtue,
seemingly, pertains especially to religious. Therefore it is not for
them to apply themselves to the study of letters.
Objection 2: Further, that which is a source of dissent is
unbecoming to religious, who are gathered together in the unity of
peace. Now study leads to dissent: wherefore different schools of
thought arose among the philosophers. Hence Jerome (Super Epist.
ad Tit. 1:5) says: "Before a diabolical instinct brought study
into religion, and people said: I am of Paul, I of Apollo, I of
Cephas," etc. Therefore it would seem that no religious order
should be established for the purpose of study.
Objection 3: Further, those who profess the Christian religion
should profess nothing in common with the Gentiles. Now among the
Gentiles were some who professed philosophy, and even now some secular
persons are known as professors of certain sciences. Therefore the
study of letters does not become religious.
On the contrary, Jerome (Ep. liii ad Paulin.) urges him to
acquire learning in the monastic state, saying: "Let us learn on
earth those things the knowledge of which will remain in heaven," and
further on: "Whatever you seek to know, I will endeavor to know
with you."
I answer that As stated above (Article 2), religion may be
ordained to the active and to the contemplative life. Now chief among
the works of the active life are those which are directly ordained to
the salvation of souls, such as preaching and the like. Accordingly
the study of letters is becoming to the religious life in three ways.
First, as regards that which is proper to the contemplative life, to
which the study of letters helps in a twofold manner. In one way by
helping directly to contemplate, namely by enlightening the intellect.
For the contemplative life of which we are now speaking is directed
chiefly to the consideration of divine things, as stated above
(Question 180, Article 4), to which consideration man is
directed by study; for which reason it is said in praise of the
righteous (Ps. 1:2) that "he shall meditate day and night" on
the law of the Lord, and (Ecclus. 39:1): "The wise man will
seek out the wisdom of all the ancients, and will be occupied in the
prophets." In another way the study of letters is a help to the
contemplative life indirectly, by removing the obstacles to
contemplation, namely the errors which in the contemplation of divine
things frequently beset those who are ignorant of the scriptures. Thus
we read in the Conferences of the Fathers (Coll. x, 3) that the
Abbot Serapion through simplicity fell into the error of the
Anthropomorphites, who thought that God had a human shape. Hence
Gregory says (Moral. vi) that "some through seeking in
contemplation more than they are able to grasp, fall away into perverse
doctrines, and by failing to be the humble disciples of truth become
the masters of error." Hence it is written (Eccles. 2:3):
"I thought in my heart to withdraw my flesh from wine, that I might
turn my mind to wisdom and might avoid folly."
Secondly, the study of letters is necessary in those religious orders
that are founded for preaching and other like works; wherefore the
Apostle (Titus 1:9), speaking of bishops to whose office these
acts belong, says: "Embracing that faithful word which is according
to doctrine, that he may be able to exhort in sound doctrine and to
convince the gainsayers." Nor does it matter that the apostles were
sent to preach without having studied letters, because, as Jerome
says (Ep. liii ad Paulin.), "whatever others acquire by exercise
and daily meditation in God's law, was taught them by the Holy
Ghost."
Thirdly, the study of letters is becoming to religious as regards that
which is common to all religious orders. For it helps us to avoid the
lusts of the flesh; wherefore Jerome says (Ep. cxxv ad Rust.
Monach.): "Love the science of the Scriptures and thou shalt have
no love for carnal vice." For it turns the mind away from lustful
thoughts, and tames the flesh on account of the toil that study entails
according to Ecclus. 31:1, "Watching for riches consumeth the
flesh.". It also helps to remove the desire of riches, wherefore it
is written (Wis. 7:8): "I . . . esteemed riches nothing in
comparison with her," and (1 Macc. 12:9): "We needed none
of these things," namely assistance from without, "having for our
comfort the holy books that are in our hands." It also helps to teach
obedience, wherefore Augustine says (De oper. Monach. xvii):
"What sort of perverseness is this, to wish to read, but not to obey
what one reads?" Hence it is clearly fitting that a religious order
be established for the study of letters.
Reply to Objection 1: This commentary of the gloss is an exposition
of the Old Law of which the Apostle says (2 Cor. 3:6):
"The letter killeth." Hence not to know letters is to disapprove of
the circumcision of the "letter" and other carnal observances.
Reply to Objection 2: Study is directed to knowledge which,
without charity, "puffeth up," and consequently leads to dissent,
according to Prov. 13:10, "Among the proud there are always
dissensions": whereas, with charity, it "edifieth and begets
concord." Hence the Apostle after saying (1 Cor. 1:5):
"You are made rich . . . in all utterance and in all knowledge,"
adds (1 Cor. 1:10): "That you all speak the same thing, and
that there be no schisms among you." But Jerome is not speaking here
of the study of letters, but of the study of dissensions which heretics
and schismatics have brought into the Christian religion.
Reply to Objection 3: The philosophers professed the study of
letters in the matter of secular learning: whereas it becomes religious
to devote themselves chiefly to the study of letters in reference to the
doctrine that is "according to godliness" (Titus 1:1). It
becomes not religious, whose whole life is devoted to the service of
God, to seek for other learning, save in so far as it is referred to
the sacred doctrine. Hence Augustine says at the end of De Musica
vi, 17: "Whilst we think that we should not overlook those whom
heretics delude by the deceitful assurance of reason and knowledge, we
are slow to advance in the consideration of their methods. Yet we
should not be praised for doing this, were it not that many holy sons
of their most loving mother the Catholic Church had done the same
under the necessity of confounding heretics."
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