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← De eruditione filiorum nobilium (On the Education of Noble Children)/Book 1 · De eruditione filiorum nobilium
Chapter 24Erud.1.24

Qualiter omnia consonant huic etati erudiende.

The Teachability of Youth

Youth is uniquely suited for moral formation, as shown by the witness of nature, reason, and philosophy through vivid similes of taming, wax, foundations, and soil.

Boyhood is not only better suited than any other age to receiving instruction in how to live well, but also more useful and more effective. That it is indeed more suitable is confirmed by three witnesses, namely — nature and reason and philosophy. Nature, indeed — since a young horse, for example, or a dog or a bird, is easily tamed and trained, and likewise a young stag is more easily domesticated than an older one. Among humans as well, the young are easier to instruct and to discipline. Reason, too — since like soft wax, it readily receives impressions. And the one who has a good foundation builds more easily and more securely.✦ Clean, pure soil is also more easily plowed than ground that is thorny, stony, and the like.

Philosophy and the Lasting Power of First Impressions

Plato, Aristotle, Varro, Horace, and Ovid confirm that childhood learning is especially firm and formative, because first impressions shape the soul like scent in a fresh pot or a deeply learned fault.

So it is with childhood. Philosophy too, because, as Plato says, 'the memory of an old man is like stone — it receives an impression only with difficulty, but the memory of a boy is like water, which easily receives every image or impression' — whence 'boys call all men fathers.' As Aristotle also bears witness, 'it makes no small difference whether one becomes accustomed in this way or that way from youth.' Moreover, that childhood is more useful for beginning the good is clear from the many advantages that follow from it. The first is that through this a person is more firmly rooted in the good. As Varro says to his Athenian reader: 'Vessels retain the flavor of whatever they first received.' So it is, he says, with infants. Hence Horace too, in his book of Letters: A fresh pot, once it has been imbued with a scent, will preserve that fragrance for a long time. And on this point, about a bad beginning, Ovid says in his book of letters: A skill is formed so that from one's earliest years a fault is thoroughly learned.

The Benefits of Beginning in the Good

Starting in the good roots a person more firmly, gives a longer and more praiseworthy life, and allows a safer journey to eternal life, since life is short and the foolish virgins who delay are shut out.

The second is that one who begins in the good thus dwells in it longer. For the sooner one begins, the longer one lives well. And if a good life is praiseworthy in the eyes of both God and men, then a longer one certainly is even more so. And indeed, as Augustine says, 'Since nothing is better than a good life, it is a marvel of human folly that people want to have even the smallest things — a good horse, good food, a fine garment, boots, a belt — and yet there is scarcely anyone who cares to have a good life, which would be more necessary than all things.'1 The third is that one proceeds more securely, so as to be admitted to eternal life. From sacred Scripture we can gather that the days of a man are few, that great things await us, that we are called to great things, that we are surrounded by infinite dangers, that we are far off, and that we walk step by step.✦ And so, in the morning of childhood — which is the beginning of the day of this life — we must set out on our journey to paradise, lest perhaps we be shut out with the foolish virgins.✦ For because they prepared themselves late, they came late to the wedding and were shut out, as it is read in Matthew 25.✦

The Foolishness of Delaying Spiritual Journey

Delaying the service of God is as foolish as a traveler who plays all day and starts only in the evening, whereas those who serve from childhood receive the hundredfold fruit.

Honestly, it would be a pretty foolish messenger or traveler who spent the whole day playing with kids in the marketplace and only started his actual journey in the evening. That's what foolish people do, people hardened by a long run of evil days. Many who have served God from childhood also receive the hundredfold fruit that is owed to the virgins, as we read in Matthew 13.

Freedom and Willingness in Serving God

Long service brings greater reward, and an educated youth serves God more freely and willingly, unbound by sin, the world, or the devil, and trained by holy habit.

And this is the fourth benefit. Everyone who serves God for a longer time also gains a greater reward. What's more, an educated young person is better suited to serving God, praising him, and filling paradise. When it comes to serving God, it's clear that an educated boy serves God more freely than an adult, because he isn't weighed down by debts of sin. Of whom it is said in the Psalm of David: 'The sinner borrows and does not repay.' But such a person is bound to no lord other than God. Nor is he bound to the world or the devil, of whom it is said in Isaiah 26: 'Lord our God, lords besides you have possessed us.'✦2 Therefore, I say, such a person can serve God freely, because no one can serve two lords, as it is read in Matthew 6.✦3 Furthermore, one serves God more willingly from childhood, because practice and constancy in serving God makes all things light, according to Ecclesiasticus 6: 'In his work you will labor a little and quickly eat from its generations,' that is, from its fruits.45 Whence also Ovid in the book on art:

The Acceptable Service of the Young

Youthful service is more acceptable to God because of beauty, strength, purity, and agility, as shown in Joseph, the Psalms, Proverbs, and the special innocence of the young.

What you bear badly, train yourself to bear well. Once again, in that age service is more acceptable to him, just as the service of young men tends to please even worldly masters, because — They are more beautiful and stronger and cleaner and more agile. On beauty, an example is found in Genesis 39 regarding Joseph, who was of handsome face and handsome appearance, and his service was pleasing to his master. So too the service of the young is more pleasing to God because of the beauty of their souls, which is innocence. On strength David says: 'As one able in hand, strong, and nonetheless desirable in appearance, I will guard my strength toward you,' that is, for serving you. On cleanliness the Lord himself says in the Psalm: 'Walking in the immaculate way, he here ministered to me.' On agility it is said in Proverbs 22: 'You have seen a man swift in his work; he will stand before kings,' that is, before the angels, for ministering to the Lord with them, 'nor will he be before the ignoble,' that is, demons. Finally, not only is the service of the young more acceptable to God, but also their offering or sacrifice.

Sacrifice, Praise, and Paradise from the Young

Children offer the purest sacrifice and praise, are likened to angels, and are especially fit to fill paradise because of their innocence, purity, and humility.

Younger men offer God the finest flour, most pure, on account of the beauty of innocence — that is, the vile end of their life — but older men offer bran. Young men also offer from the fat of their own flock, like Abel, on account of strength; but old men, with Cain, offer gnawed ears of grain.✦ Young men offer a living and strong sacrifice on account of their agility, as the Apostle exhorts in Romans 12.✦ 'I appeal to you,' he says, 'by the mercy of God, to present your bodies as a living sacrifice, holy and pleasing to God.'✦ Old men, however, offer a weak, half-dead sacrifice, and so they should fear incurring that curse of God recorded in Malachi 1: 'Cursed is the deceiver who has a male in his flock and offers what is weak to the Lord.'✦ Young men, through the purity of their lives, offer the clearest wine; but old men offer dregs and vinegar — just as the Jews offered to the Lord on the cross, as we read in the Gospel: 'But when he had tasted it, he refused to drink.'✦ When it comes to praising God, children are clearly more suited to it. Of them the Lord says in Matthew 19: 'Let the little children come to me; for of such is the kingdom of heaven.'✦ There the Lord assigns them, from the assembly of angels, because they are like the angels in purity and in fitness for praising the Lord—just as that psalm says: 'Out of the mouth of infants and nursing children you have perfected praise.'✦ And so it was that, carrying palm branches, while the others were blaspheming the Lord, they praised him, as we read in Matthew 21.✦ For he himself also laid his hands on them and blessed them, as we read in the same Gospel, chapter 30.✦ So, as if blessed by the Lord for the purpose of blessing and praising, they are well suited to it. Indeed, even little birds that are caught in the nest chirp more sweetly. Hence it is also said elsewhere: 'Praise the Lord, boys!' That they are suited to the filling of paradise is clear from the fact that above all others they are fit for the kingdom of God on account of two things especially, namely on account of their purity and on account of their humility.

Humility, Innocence, and the Few Who Keep It

Jerome, the Gospels, and Augustine teach that virginity fills paradise, childlike humility is required for the kingdom, and very few keep their innocence from youth.

On the first point, Jerome says against Jovinian: "Marriages fill the world; virginity fills paradise." For the first parents, too, "were virgins in paradise before the offense; after sin, outside paradise, they immediately turned their attention to the marriage bed." These are Jerome's words. On the second point, it says in Matthew 18: "Whoever humbles himself like this little child is the greatest in the kingdom of heaven."✦ Because of this, it is said in Luke 18: "Whoever does not receive the kingdom of God as a child will not enter it."✦ Hence it is also read at the end of John that the Lord said twice to Peter, "Feed my lambs," but afterward only once, "Feed my sheep."✦ From this it seems to be hinted that more children than adults are chosen from the flock of the Lord. To which that saying of Ambrose also seems to agree, in his book On the One Repentance. 'More easily,' he says, 'will you find those who have kept their innocence than those who have done fitting penance.' The innocent are indeed few — except only infants and children. Hence Augustine says in The City of God, book 21: 'Very few are of such happiness that, from the very beginning of adolescence, they commit no damnable sins — whether in crimes, or in shameful acts, or in the error of anyone's wickedness or impiety.'

Confirmation from Art, Nature, and Election

Mechanical arts, nature, and divine election confirm that youth is the time for formation, as seen in grafting, young olive shoots, child saints, and the boy kings and prophets of Scripture.

Finally, all the foregoing are confirmed not only by divine and human scripture, but also by mechanical art, and by nature, and by examples, and by divine election. As for mechanical art, there is a time for building, planting, trading, sailing, and the like. For all these pursuits, the age of youth is more suitable — both bodily and spiritually — to be trained in. Nature, moreover, confirms this through the examples given above, and also because — since there are only sheep in the Lord's flock — wolves or pigs or lions cannot come from sheep, but only lambs, that is, the simple and innocent and pure, such as only children almost alone are.✦ A rotten trunk does not put forth new growth, but the wise gardener grafts tender young shoots.✦ It is from young plants, not from rotten trunks, that the flourishing growth of the Church springs — and of paradise itself. Hence it is said to Christ or to the Church in the psalm: 'Your children are like young olive shoots around your table.'✦6 Examples bear this out: the boy Daniel, called in Daniel 9 the man of desires, and blessed Nicholas, who from his mother's breast began to merit the highest joys — and likewise in many other saints.✦78 As for divine election: the first and finest kings among God's people were chosen as boys — David, the youngest among his brothers, was anointed king by the Lord, as we read in the first book of Kings, chapter 16.9 In the same way, Josiah was anointed at the age of eight, as we read in the fourth book of Kings, chapter 22.10 Boys were also chosen as prophets — Jeremiah and Daniel, for instance, as we read in Jeremiah, chapter 1, and in Daniel, chapter 14.11 Boys, too, resisted idolatry all the way to death — namely:12 Daniel, Shadrach, Meshach, and Abednego, as we read in Daniel, chapter 3.13

Children as First in Martyrdom and Love

Children stand first among martyrs and in Christ’s special love, as shown by the Maccabees, the Holy Innocents, and Christ’s embrace and election of young disciples.

Boys also stand first among all the martyrs the church celebrates. The seven Maccabees, as it is read in 2 Maccabees 7. And in the spiritual battle Christ came to fight in the world, boys held the first triumph. The Innocents, as it is read in Matthew 3. It is also read in Mark 9 that Jesus, taking a child, embraced him, and in Mark 10 that looking upon a young man, he loved him. He also called the young man John from a wedding, and loved him before the rest, as it is read in John 2 and 13.

Read the original Latin

Etas certe puerilis ad suscipiendum bene uiuendi doctrinam non solum ceteris est apcior, sed eciam utilior et efficacior. Quod enim apcior, sit, testantur tria, sc. natura et racio et philosophia. Natura quidem, quoniam equus verbi gracia siue canis uel auis iunior facile domatur et docetur, ceruus quoque iuuenis facilius domesticatur. In hominibus eciam iuniores ad instruendum et domandum sunt faciliores. Racio quoque siue raciones, quoniam ut cera mollis, facile recipit impressiones. Et qui bonum habet fundamentum, facilius ac securius edificat. terra quoque munda et pura facilius aratur, quam spinosa, lapidosa et huiusmodi.

Sic est de etate puerili. philosophia uero, quia, sicut ait plato, ‘memoria senis se habet ad modum lapidis, difficile impressionem recipit, memoria uero pueri ad modum aque, que ymagines omnes uel impressiones facile recipit,’ unde ‘pueri omnes homines uocant patres.’ Teste quoque aristotile, ‘non parum differt sic uel sic assuesci a iuuentute.’ Quod autem eciam sit ad bonum inchoandum utilior, patet ex pluribus utilitatibus, que inde secuntur. Prima est, quod homo per hoc in bono firmius radicatur. ut enim dicit uarro ad atheniensem auditorem: ‘Sapiunt uasa, quicquid primum acceperint. Sic est,’ inquit, ‘de infantibus.’ Hinc et horacius in libro epistolarum:

Quo semel est imbuta recens seruabit odorem testa diu.

hinc et de malo exordio dicit ouidius in libro epistolarum:

Ars fit, ut a teneris crimen condiscitur annis.

Secunda est, quia sic in bono diucius conuersatur. Quanto enim cicius incipit, tanto diucius bene uiuit. Et si uita bona simpliciter apud deum et homines est laudabilis, longior utique magis. Et reuera, sicut dicit augustinus, ‘cum nichil bona uita sit melius, mira est hominum stulticia, qui quelibet eciam minima uolunt habere, ut bonum equum, bonum cibum, bonam uestem, caligas, cingulum, et tamen uix est, qui bonam uitam habere curet, que super omnia necessaria esset.’ Tercia est, quia securius procedit, ut ad uitam eternam admittatur. ut enim ex sacra scriptura colligi potest, et breues dies hominis sunt et a magnis expectamur et ad magna uocamur et in infinitis periculis uersamur et longe distamus et paulatim ambulamus. Ideoque in mane puericie, que est inicium diei huius uite, oportet, ut iter nostrum ad paradysum aggrediamur, ne forte cum fatuis uirginibus excludamur. Nam quia tarde se parauerunt, ideo tarde ad nupcias uenerunt et excluse sunt, ut legitur in matheo xxv.

Reuera cursor aut peregrinus ualde fatuus esset, qui tota die cum pueris in foro luderet et in uespere dietam suam inciperet. Sic faciunt stulti, dierum malorum inueterati. Multi eciam a puericia deo seruientes fructum centesimum assequuntur, qui uirginibus debetur, de quo in matheo xiii legitur. Et hec est quarta utilitas. Omnes eciam quanto diucius deo seruiunt, tanto magis premium acquirunt. Ceterum erudita puerilis etas apcior est ad seruiendum deo et ad ipsum laudandum et ad paradysum replendum. De seruicio dei patet, quod puer eruditus deo seruit liberius quam adultus, quia non est debitis peccatorum obligatus. De quibus dicitur in psalmo dauid: ‘Mutuabitur peccator et non soluet.’

Sed nec est obligatus alteri domino, sc. mundo uel dyabolo, de quibus dicitur in ysaia xxvi: ‘Domine deus noster, domini possederunt nos absque te.’ Ideo inquam potest deo talis seruire libere, quoniam econtra nemo potest duobus dominis seruire, sicut legitur in matheo vi. Preterea seruitur ei iocundius a puericia, quoniam usus et assiduitas seruiendi deo facit omnia leuia, secundum illud ecclesiastici vi: ‘In opere ipsius exiguum laborabis et cito edes de generacionibus,’ id est de fructibus illius. unde et ouidius in libro de arte:

quod male fers, assuesce bene ferre.

Iterum in illa etate seruitur ei acceptabilius, sicut seruicium iuuenum magis placere solet eciam dominis carnalibus, quia sc. pulcriores sunt et forciores et mundiores et agiliores. De pulchritudine habetur exemplum in genesi xxxix de ioseph, qui erat decora facie et uenustus aspectu eiusque ministerium placebat domino suo. Sic et ministerium iuniorum magis placet deo propter pulcritudinem animarum, que est innocencia. De fortitudine dicit dauid: ‘ut pote manu fortis et nichilominus aspectu desiderabilis fortitudinem meam ad te custodiam,’ id est, ad tibi seruiendum. De mundicia dicit ipse dominus in psalmo: ‘Ambulans in uia immaculata hic michi ministrabat.’ De agilitate dicitur in prouerbiis xxii: ‘vidisti hominem velocem in opere suo; coram regibus stabit,’ id est coram angelis ad ministrandum domino cum eis, ‘nec erit ante ignobiles,’ id est demones. Denique non solum acceptabilius est deo iuniorum ministerium, sed eciam ipsorum oblacio siue sacrificium.

Nam iuniores offerunt deo similam mundissimam propter innocencie pulcritudinem, id est, uite sue uilem extremitatem, seniores autem furfur. Iuvenes eciam offerunt de adipibus gregis sui, sicut abel, propter fortitudinem; senes autem cum caym offerunt spicas corrosas. Iuuenes hostiam viuentem et fortem propter agilitatem, sicut hortatur apostolus ad Romanos xii. ‘Obsecro,’ inquit, ‘uos per misericordiam dei, ut exhibeatis corpora vestra hostiam viuentem, sanctam, deo placentem.’ Senes autem offerunt debilem ac semi mortuam, et ideo timendum est eis, ne incurrant illam dei maledictionem, de quale legitur malachia io: ‘Maledictus dolosus, qui habet masculum in grege suo et offert debile domino.’ Iuuenes eciam offerunt per uite puritatem vinum clarissimum, senes autem feces et acetum, sicut iudei obtulerunt in cruce domino, ut legitur in euangelio: ‘Sed cum gustasset ipse, noluit bibere.’ De laude uero dei patet, quod ad illam aptiores sunt pueri. De ipsis eciam dicitur a domino in matheo xix: ‘Sinite paruulos ad me uenire; talium enim est regnum celorum.’

Ibi assignantur a domino de conuentu angelorum, quia similes sunt eis in puritate et aptitudine laudandi dominum, secundum illico psalmi: ‘Ex ore infancium et lactancium perfecisti laudem.’ unde in ramis palmarum ceteris dominum blasphemantibus illi laudabant, ut legitur in matheo xxi. Nam et ipse manus eis imposuit, benedicens illis, ut legitur in eodem xxx. unde tanquam a domino benedicti ad benedicendum et laudandum sunt ydonei. Siquidem et auicule, que in nido sunt capte, melius garriunt. Hinc et alibi dicitur: ‘laudate pueri dominum.’ De implecione paradisi patet, quod propter duo precipue pre ceteris apti sunt regno dei, sc. propter puritatem et propter humilitatem.

De primo dicit ieronimus contra iouinianum: ‘Nupcie replent mundum, virginitas paradysum.’ Nam et primi parentes ‘ante offensam uirgines in paradyso fuerunt, post peccatum extra paradysum operi nupciali protinus intenderunt.’ Hec ieronimus. De secundo dicit in matheo xviii: ‘Quicumque humiliauerit se, sicut paruulus iste, hic maior est in regno celorum.’ Ob hoc dicitur in luca xviiio: ‘Quicumque non susceperit regnum dei ut puer, non intrabit in illud.’ Hinc eciam legitur in fine iohannis, quod dixit bis dominus petro: ‘Pasce agnos meos,’ postea uero semel: ‘pasce oues meas.’ Ex quo videtur innui, quod plures sunt electi de grege domini pueri quam adulti. Cui eciam consonare uidetur illud ambrosii in libro de unica penitencia.

‘Facilius,’ inquit, ‘inuenies, qui seruauerint innocenciam quam qui congruam egerint penitenciam. Innocentes quippe sunt pauci nisi infantes et pueri.’ unde dicit augustinus de ciuitate dei libro xxio: ‘Paucissimi tante felicitatis sunt, ut ab ipsa ineunte adolescencia nulla dampnabilia conmittant peccata uel in facinoribus uel in flagiciis uel in errore nepharie cuiusquam impietatis.’ Denique supradictis omnibus consonant non solum scriptura diuina et humana sed eciam ars mechanica et natura et exempla et eleccio diuina. Ars mechanica, quoniam est tempus edificandi, plantandi, negociandi, nauigandi et huiusmodi. Omnibus hiis apcior est etas iuuentutis et corporaliter et spiritualiter excercendis. Natura uero per exempla superius posita, et eciam quia, cum oues tantum sint in grege domini, non lupi uel porci uel leones possunt de ouibus fieri, sed tantum agni, id est simplices et innocentes ac puri, quales sunt soli fere pueri. Nec truncus putridus uirescit, sed uirgulas tenellas sapiens ortolanus inserit.

De plantis quippe nouellis, non de truncis putridis fit ortus ecclesie floridus, sed eciam paradysus. unde dicitur christo uel ecclesie in psalmo: ‘filii tui sicut nouelle oliuarum in circũitu mense tue.’ Exempla uero, ut in daniele iuniore puero, qui dicitur vir desideriorum in daniele ix, et in beato nycholao, qui ad mamillas cepit summa promereri gaudia, et similiter in multis aliis sanctis. Electio diuina, quia primi et meliores reges in populo dei electi sunt pueri, verbi gracia dauid iunior inter fratres suos electus est in regem a domino, sicut legitur Io Regum xvi. Similiter iosias octennis inunctus est, ut legitur IIIIo regum xxii. Pueri eciam electi sunt prophete, sicut ieremias et daniel, ut legitur in ieremia io et in daniele xiiio. pueri quoque usque ad mortem restiterunt ydolatrie, sc. daniel, sydrac, mysac et abdenago, ut legitur in daniele iiio.

Pueri eciam inter omnes martyres, de quibus ecclesia celebrat, primi fuerunt pueri, sc. vii machabei, ut legitur in IIo machabeorum vii. Denique bello spirituali, quod christus facere uenit in mundum, pueri primum habuerunt triumphum, sc. innocentes, ut legitur in matheo iii. legitur eciam in marcho ix, quod accipiens iesus puerum conplexus est eum, et in eodem x, quod intuitus adolescentem dilexit eum. iohannem eciam adolescentem de nupciis uocauit eumque pre ceteris dilexit, ut legitur in Johanne iio et xiiio.

Scripture echoes

  1. ↩1Cor.3.11 — For no one can lay another foundation besides the one that is already laid, which is Jesus Christ.
  2. ↩Ps.89.10 — You rule over the surging sea; when its waves rise, you still them.
  3. ↩Matt.25.1-Matt.25.13 — Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Matt.25.2 — Five of them were foolish, and five were wise. Matt.25.3 — For the foolish ones took their lamps, but took no oil with them. Matt.25.4 — but the wise took oil in their vessels with their lamps Matt.25.5 — While the bridegroom was delayed, they all became drowsy and fell asleep. Matt.25.6 — But at midnight a cry has gone out: 'Look! The bridegroom! Come out to meet him.' Matt.25.7 — Then all those virgins got up and trimmed their lamps. Matt.25.8 — The foolish ones said to the wise, 'Give us some of your oil, for our lamps are going out.' Matt.25.9 — But the prudent ones answered, saying, 'No — there will not be enough for us and for you. Go instead to those who sell, and buy for yourselves.' Matt.25.10 — But while they were going away to buy, the bridegroom came, and the ready ones went in with him to the wedding feast, and the door was shut. Matt.25.11 — Afterward the other virgins also come, saying, 'Lord, Lord, open to us.' Matt.25.12 — But he answered, 'Truly, I tell you, I do not know you.' Matt.25.13 — Therefore keep watch, because you do not know the day or the hour.
  4. ↩Matt.25.1-Matt.25.13 — Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Matt.25.2 — Five of them were foolish, and five were wise. Matt.25.3 — For the foolish ones took their lamps, but took no oil with them. Matt.25.4 — but the wise took oil in their vessels with their lamps Matt.25.5 — While the bridegroom was delayed, they all became drowsy and fell asleep. Matt.25.6 — But at midnight a cry has gone out: 'Look! The bridegroom! Come out to meet him.' Matt.25.7 — Then all those virgins got up and trimmed their lamps. Matt.25.8 — The foolish ones said to the wise, 'Give us some of your oil, for our lamps are going out.' Matt.25.9 — But the prudent ones answered, saying, 'No — there will not be enough for us and for you. Go instead to those who sell, and buy for yourselves.' Matt.25.10 — But while they were going away to buy, the bridegroom came, and the ready ones went in with him to the wedding feast, and the door was shut. Matt.25.11 — Afterward the other virgins also come, saying, 'Lord, Lord, open to us.' Matt.25.12 — But he answered, 'Truly, I tell you, I do not know you.' Matt.25.13 — Therefore keep watch, because you do not know the day or the hour.
  5. ↩Isa.26.13 — O LORD our God, other lords besides you have ruled over us, but we will invoke your name alone.
  6. ↩Matt.6.24 — No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and money.
  7. ↩Gen.4.3-Gen.4.5 — And it came about at the end of days that Cain brought, from the fruit of the ground, an offering to the LORD. Gen.4.4 — And Abel also brought some of the firstborn of his flock and their fat portions. And the LORD looked with favor on Abel and his offering. Gen.4.5 — but to Cain and to his offering he had no regard; and Cain was very angry, and his face fell.
  8. ↩Rom.12.1 — Therefore I urge you, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your reasonable worship.
  9. ↩Rom.12.1 — Therefore I urge you, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your reasonable worship.
  10. ↩Mal.1.14 — Cursed is the cheat who has a male in his flock and vows it, yet sacrifices a blemished one to the Lord, for I am a great King, says the Lord of Hosts, and my name is feared among the nations.
  11. ↩Matt.27.34;John.19.29-John.19.30 — They gave him wine to drink mixed with gall; and when he tasted it, he was not willing to drink. John.19.29 — A jar full of sour wine was standing there; so they filled a sponge with sour wine, put it on hyssop, and held it to his mouth. John.19.30 — When Jesus had received the sour wine, he said, 'It is finished,' and bowing his head he gave up his spirit.
  12. ↩Matt.19.14 — But Jesus said, "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these."
  13. ↩Ps.8.2-Ps.8.3 — O LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens. Ps.8.3 — From the mouth of infants and nursing babes you have established strength, because of your adversaries, to silence the enemy and the avenger.
  14. ↩Matt.21.15-Matt.21.16 — But when the chief priests and the scribes saw the wonderful things that he had done, and the children crying out in the temple and saying, 'Hosanna to the Son of David,' they were indignant. Matt.21.16 — And they said to him, 'Do you hear what these are saying?' And Jesus said to them, 'Yes. Have you never read, "Out of the mouth of infants and nursing babies you have prepared praise"?'
  15. ↩Matt.19.13-Matt.19.15 — Then children were brought to him so that he might lay his hands on them and pray, but the disciples rebuked them. Matt.19.14 — But Jesus said, "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these." Matt.19.15 — And he laid his hands on them, and departed from there.
  16. ↩Matt.18.4 — Whoever makes himself low, like this child—this one is the greatest in the kingdom of heaven.
  17. ↩Luke.18.17 — Truly I tell you, whoever does not receive the kingdom of God like a child will never enter it.
  18. ↩John.21.15-John.21.17 — When they had finished eating, Jesus said to Simon Peter, "Simon son of John, do you love me more than these?" He said, "Yes, Lord, you know that I love you." Jesus said to him, "Feed my lambs." John.21.16 — He said to him again a second time, 'Simon, son of John, do you love me?' He said to him, 'Yes, Lord; you know that I love you.' He said to him, 'Tend my sheep.' John.21.17 — He said to him the third time, 'Simon son of John, do you love me?' Peter was grieved because he said to him the third time, 'Do you love me?' and he said to him, 'Lord, you know everything; you know that I love you.' Jesus said to him, 'Feed my sheep.'
  19. ↩John.21.15-John.21.17 — When they had finished eating, Jesus said to Simon Peter, "Simon son of John, do you love me more than these?" He said, "Yes, Lord, you know that I love you." Jesus said to him, "Feed my lambs." John.21.16 — He said to him again a second time, 'Simon, son of John, do you love me?' He said to him, 'Yes, Lord; you know that I love you.' He said to him, 'Tend my sheep.' John.21.17 — He said to him the third time, 'Simon son of John, do you love me?' Peter was grieved because he said to him the third time, 'Do you love me?' and he said to him, 'Lord, you know everything; you know that I love you.' Jesus said to him, 'Feed my sheep.'
  20. ↩Rom.11.17-Rom.11.24 — But if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and became a partaker of the root and the richness of the olive tree, Rom.11.18 — Do not boast over the branches. But if you do boast, remember: you do not support the root, but the root supports you. Rom.11.19 — Then you will say, 'Branches were broken off so that I might be grafted in.' Rom.11.20 — Well said: they were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear. Rom.11.21 — For if God did not spare the natural branches, neither will he spare you. Rom.11.22 — Consider then the kindness and severity of God: severity toward those who fell, but God's kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. Rom.11.23 — And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again. Rom.11.24 — For if you were cut from what is by nature a wild olive tree, and contrary to nature were grafted into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree!
  21. ↩Ps.127.3 — Behold, the heritage of the LORD is children; the fruit of the womb is a reward.
  22. ↩Dan.9.23 — At the beginning of your supplications a word went forth, and I have come to declare it, for you are greatly beloved. So consider the word and understand the vision.

Notes

  1. 1 ↩Augustine quotation is unattributed to a specific work; rendered as a direct quote per the Latin.
  2. 2 ↩Scriptural citation from Isaiah 26:13 (Vulgate numbering) is a candidate allusion; final reference resolution deferred.
  3. 3 ↩Allusion to Matthew 6:24 (no one can serve two masters); final reference resolution deferred.
  4. 4 ↩Scriptural citation from Ecclesiasticus (Sirach) 6:18 (Vulgate numbering) is a candidate allusion; final reference resolution deferred.
  5. 5 ↩The clause 'cito edes de generacionibus, id est de fructibus illius' is rendered with the author's gloss preserved: 'quickly eat from its generations, that is, from its fruits.'
  6. 6 ↩Psalm 128:3 (Vulgate 127:3). The quotation is from the Vulgate psalm, addressed to Christ or the Church.
  7. 7 ↩Daniel 9:23 (Vulg.) — 'vir desideriorum' (man of desires) is the Vulgate rendering of the Hebrew, applied to the young Daniel.
  8. 8 ↩The reference to blessed Nicholas (Nicholas of Myra) alludes to the tradition of his extraordinary childhood piety, said to have begun in infancy.
  9. 9 ↩1 Kings (1 Samuel) 16 — the anointing of David, the youngest son of Jesse.
  10. 10 ↩4 Kings (2 Kings) 22 — Josiah's accession at age eight.
  11. 11 ↩Jeremiah 1 — the call of Jeremiah as a youth. Daniel 14 (Vulgate) corresponds to the deuterocanonical addition (Bel and the Dragon / Susanna section in some traditions).
  12. 12 ↩The abbreviation 'sc.' (scilicet) introduces the list of examples that follow in the next sentence.
  13. 13 ↩Daniel 3 — the three youths in the fiery furnace. Daniel is named alongside them here as a fellow resister of idolatry.

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