SR
← De eruditione filiorum nobilium (On the Education of Noble Children)/Book 1 · De eruditione filiorum nobilium
Chapter 35Erud.1.35

De regimine uel disciplina adolescencie.

The Perilous Nature of Youth

Adolescence is a time of natural proneness to evil, requiring both external discipline and self-governance, as attested by Scripture and classical authorities.

Now when the years of childhood have passed and young people reach the age of adolescence, then for very many of them, because of the natural proneness of that age toward wrongdoing, the bridle of discipline is greatly needed — that is to say, they ought to take up this discipline not only from their superiors or teachers but also, through the use of reason, impose it on themselves. For concerning the proneness of that age toward evil, it is said by the Lord in Genesis chapter eight: 'The sense and thought of the human heart are prone to evil from their adolescence.'✦ Hence, as Sallust says in the Catilinarians, 'Of youths — . . '— soft and unstable minds are not easily seized,' that is, by the devil or by sin. by the devil or by sin.

Witnesses to Youthful Instability

Claudian and general observation confirm that the years of youth are unstable in character.

And so Claudian, in his shorter volume, writes: The years of youth are unstable in character.

Augustine's Confessions of Youthful Desire

Augustine's personal testimony illustrates the three chief evils to which adolescence is prone, beginning with anger.

So Augustine confesses about himself in Book II of the Confessions, saying: 'I have blazed up, Lord, at some time to be sated below in adolescence and to grow wild in shadowy loves; I have dared, and my hope has wasted away, and I have rotted before your eyes while pleasing myself and desiring to please the eyes of men.' So adolescence is especially prone to three evils. First, namely, animosity, that is, proud or arrogant anger, according to that saying of Seneca in the Creade:

The Snares of Lust and the Danger of Thriving Youth

The second evil of lust is illustrated through Proverbs and Ovid, while the very vigor of youth becomes itself a spiritual danger.

It is a youthful failing, he says, to be unable to govern one's impulses. And of such a person it is said in Ecclesiasticus, chapter 10: 'The wrath of his animosity is his overthrow.' Next, regarding the evil of lust, according to that saying of Solomon in Proverbs: From chapter 7, which speaks of the prostitute: 'I consider,' he says, 'a senseless young man who walks through the streets near a corner and close to the road of her house.'✦ And behold, a woman meets him, dressed in the adornment of a prostitute, prepared — and so forth.'✦ And afterward, 'Immediately,' he says, 'he follows her as an ox led to the slaughter, and like a lamb that is wanton and unaware that a fool is dragged in chains, until an arrow pierces through his liver — just as a bird hastens to a snare and does not know that his soul's danger is at stake' — according to that saying of Ovid in the Fasti, book 5:✦ When the years of youth run wild, minds and bodies themselves both thrive — and that's the danger.

Ecclesiastes on the Vanity of Youthful Pleasure

Ecclesiastes 11 provides counsel against the evils of anger, luxury, and dissoluteness, while Seneca laments the slothful talents of undisciplined youth.

The same author, in a book without a title — io! It's suited for war, and it's also a time of life that lends itself to love. Against these two evils, Ecclesiastes 11 says: 'Rejoice, young man, in your youth,' and so on.✦ Against the evil of swollen anger: 'And let your heart be in what is good, in the days of your youth,' and so on.✦ Against the evil of luxury. From this it follows: 'Remove anger from your heart, and put wickedness away from your flesh.'✦ 'For youth and pleasure are vain.'✦ Third, against the evil of complete dissoluteness and lasciviousness, according to that passage of Seneca in the tenth book of his Declamations: 'The lazy talents of youth are sluggish,' he says, and so on. From what is good, 'nor are they watchful with the labor of a single honorable thing.' .

The Effeminacy and Shamelessness of Noble Youth

Seneca and Jerome describe how young men fall into effeminacy, vanity, and social ambition, even urging one another on to vice.

. But they're more caught up with singing and dancing, with obscene pursuits that make them soft. In fact, curling their hair, thinning their voices to a womanish flattery, competing with women in bodily softness, and adorning themselves with the filthiest refinements — that's the example being set by our young men.1 . . Born soft and weak, they stay in vice — conquerors of another's chastity, careless of their own. Seneca says this. And he's right to say 'conquerors of another's …' etc. —because they don't just desire such things, they also want to be desired themselves, according to that saying of Jerome to Domnion: 'A young man,' he says, 'does not blush' . . whose beauty pours forth its charms. . . to frequent the houses of nobles, to cling to the greetings of matrons, and so on.' To this kind of youthful wantonness belongs that detestable invitation, namely:

The Impious Invitation and Augustine on Youthful Weakness

The book of Wisdom records the wicked invitation to youthful excess, while Augustine explains that youth lies prostrate before vice because reason has not yet taken up the struggle.

Young people urge one another on and provoke one another toward this kind of behavior, just as it is read in the second chapter of the book of Wisdom: 'Come,' they say, 'let us enjoy the good things that are here, and let us make use of creation as though in our youth — quickly, with costly wine and perfumes; let us fill ourselves, and let not the flower of our time pass us by.' Let's crown ourselves with roses before they wilt, and let no meadow be one our extravagance doesn't pass through. Let none of us be left out of our indulgence. Let us leave signs of joy everywhere, because this is our portion and this is our lot.' Because of this manifold proneness of youth to evil, Augustine says in the twenty-first book of The City of God: 'Infancy, indeed, lies subject to the flesh without any resistance, and boyhood as well, because reason does not yet undertake the struggle.' . . It lies prostrate before nearly every vicious pleasure.

Sacramental Grace and the Necessity of Spiritual Battle

Those too young for moral instruction are saved by the Sacraments, but those who can grasp the law must wage fierce battle against vice, lest unstrengthened victories be easily lost.

Nevertheless, because . . . The weakness of the mind, not yet capable of receiving instruction, is saved through the Sacraments of the Mediator.✦ . . But when one has reached an age that can now grasp precept and submit to the authority of the law, then — lest it lead to damnable sins — the battle against vice must be taken up and waged fiercely. And if these victories have not yet been strengthened by habit, they are more easily overcome and give way.

Victory Through the Love of God Alone

True conquest of vice comes not through law alone but through the love of God given by Christ the Mediator, who shared our mortality to make us sharers in his divinity.

But if they've grown used to conquering and commanding, they're only overcome with great difficulty. And this isn't truly or sincerely accomplished except through a delight in true justice, which is found in the faith of Christ.2 For if the commanding law is present but the helping spirit is absent, then through that very prohibition the desire for sin grows and gains the upper hand, and guilt for transgression is added on top of it.3 Sometimes, to be sure, the most obvious vices are overcome by certain hidden vices that are thought to be virtues — vices in which pride reigns and a certain ruinous self-exalting desire to please.4 Vices should therefore be counted as conquered only when they are overcome by the love of God — a love that is given only by God through the mediator of God and humanity.5 . . He became a sharer in our mortality so that he might make us sharers in his divinity.✦6

The Rare Few and the Many Who Fall and Rise

Augustine observes that very few youths commit no damnable sins from the start; most first transgress the law, then flee to grace and become conquerors through repentance.

Very few people are fortunate enough that, from the very start of adolescence, they commit no damnable sins—whether in shameful deeds, in crimes, or in the impious wanderings of any impiety—but rather, by a great abundance of the spirit, they suppress whatever carnal pleasure could have dominion over them. But the majority, having received the commandment of the law, were first conquered by prevailing vices and made transgressors of it; then they flee for refuge to grace as their helper, through which they become—both more bitterly in repenting and more vehemently in fighting than they were before subject to God—and so, with their mind set on victory over the flesh, they are conquerors. These are Augustine's words. In which, namely— In his words, it must be noted first, that an adolescent sins far more gravely than a boy, on account of the freer use of reason and the capacity to grasp both command and prohibition. Therefore prohibition increases the desire for sin, unless the grace of the Holy Spirit is present—according to that saying of Ovid, from the untitled fourth book:

False Continence and the Parable of the Foolish Virgins

Some young people practice self-restraint from pride or vanity rather than genuine love, like the foolish virgins whose lamps lacked oil.

We always strain toward what's forbidden and long for whatever's denied us. And so the one in need is threatened by the very waters meant to sustain. From this we can also see that in some young people, self-restraint is proud and pretended — those who, that is to say,7 for that reason restrain themselves, so as to please either themselves or others.8 Such were the foolish virgens, who indeed had their lamps — that is, their bodies — pure and bright through self-restraint, but without oil, that is, without the brightness of a good conscience or love.✦9 Hence blessed Bernard: 'Let us beware,' he says, 'lest, deceived by the empty splendor of our vessels, we have only too late to complain that our lamps are going out.10 Indeed, I think those lamps were never truly lit either, which only seemed to be going out at that time, . . because they did not take oil with them.✦

Continence as God's Gift and the Call to Prayer

True continence is a divine gift, as the book of Wisdom teaches, and therefore youth must especially pray for it, recognizing that in adolescence one must either conquer or be conquered.

. . But they shone with a glassy brightness rather than a fiery one. Thirdly, it should also be noted in the aforementioned words of Augustine that no one, especially a young person, can truly be continent except by the gift of God. And so, especially at that age, insistence on prayer is called for — as the wise man says in the book of Wisdom, chapter eight: 'When I was a boy,' he said, 'I was talented, and I received a good soul.' And since I was good by nature, I came into a body already defiled. And so I came to know that I cannot be continent unless God grants it — and this itself was a matter of wisdom, to know whose gift this was. I approached the Lord and prayed to him, and I said with all my heart: 'God of my fathers,' and so on.'✦ Fourthly, it should also be noted there that in adolescence, with war pressing in, one must either conquer or be conquered.

The Armor of God and Examples of Youthful Fortitude

The young must put on the full armor of God—chastity, justice, faith, hope, and prayer—following the examples of the Maccabean martyrs and Eleazar, and if they fall, must flee to penitence like the prodigal son.

For this reason the young man must be armed with spiritual weapons, of which it is said in Ephesians 6: 'Put on the armor of God, so that you may be able to stand against the snares of the devil.'✦ This armor, which is touched on there, is the belt of chastity, the breastplate of justice, the footwear of good example, the shield of faith, the helmet of hope, and the sword of spiritual prayer, which is the word of God.✦ With these, then, he will be able to conquer, so that deservedly that word from John chapter 2 may also be spoken to him: 'I write to you, young men, because you have conquered the evil one,' or the passage that follows: 'I write to you, young men, because you are strong and the word remains, and you have conquered the evil one.'✦ Those young men were certainly strong, namely— The Maccabees, when they conquered not only their enemies but also themselves, as it is read in 2 Maccabees chapter 7. For one of them, when demanded for torture, quickly put forth his tongue and steadfastly extended his hands, and confidently said: 'From heaven I possess these things, but on account of God's laws I despise them, because from him I hope to receive them back.' As a result the king and those who were with him marveled at the young man's spirit, because he considered torture as if it were nothing. This kind of fortitude is scarcely and rarely found in old men, from whom an example ought nevertheless to be given to young men, just as that old man Eleazar did, who, offering himself to martyrdom for the law, is said to have spoken, as it is read in the same place, chapter 6: 'I indeed, in my old age, will appear worthy, but to young men I will perhaps leave an example of strength, if with ready spirit and bravely I may accomplish an honorable death for the most holy laws.' Fifth, it is also noted that if a young man should happen to yield in battle, he ought immediately to flee to the remedy of penitence, just as that younger son did, who, having received his portion of goods from his father, squandered everything in luxuries and afterward, returning, repented, as it is read in Luke chapter 15.

The Restored Prodigal and the Raised Dead

The father's joyful welcome of the prodigal signifies the spiritual adornments of true penitence, prefigured in Christ's raising of the widow's son and fulfilled in Paul's conversion from spiritual death to life-giving apostleship.

The father welcomed him with joy and dressed him in a fine robe, a ring, and shoes.✦ These gifts signify spiritual adornments, with which a true penitent is clothed, rising as if from the death of the soul — just as the father says in the same passage: 'This son of mine was dead and came back to life; he had perished and is found.'✦11 Likewise, the young son of the widow was raised from the dead by the Lord, as is recorded in the same place, chapter seven.✦ Paul too was spiritually dead in his youth, when he consented to the death of Stephen, as is recorded in Acts chapter seven.✦ But afterward, coming to his senses at the voice of the Lord, he rose again in such a way that he himself deserved to raise up a young man, as is read in the same place, chapter twenty.✦

Read the original Latin

Cum autem annis puerilibus decursis ad etatem peruenerint adolescencie, tunc eciam plurimis eorum propter etatis pronitatem ad malum valde necessarium est frenum discipline, quod sc. non solum a superioribus uel magistris debent incipere, sed eciam ipsimet propter usum racionis sibimet imponere. Nam de pronitate illius etatis ad malum dicitur a domino in genesi viiio: ‘Sensus et cogitacio humani cordis in malum prona sunt ab adolescencia sua.’ unde, sicut dicit salustius in catilinario, ‘Adolescencium . . . animi molles ac fluxi haut difficile capiuntur,’ sc. dyabolo uel peccato.

Hinc et claudianus in minori uolumine:

Teneris est lubrica moribus etas.

Ideo confitetur augustinus de seipso in libro confessionum iio, dicens: ‘Exarsi, domine, aliquando saciari inferius in adolescencia et siluescere umbrosis amoribus ausus sum et contabuit spes mea et conputrui coram oculis tuis michi placens et placere cupiens oculis hominum.’ Itaque prona est adolescencia maxime ad tria mala. Primo sc. animositatis, id est iracundie tumide uel superbe, iuxta illud senece in creade:

Juuenile — inquit — est uicium regere non posse impetum.

Et de tali dicitur in ecclesiastico io: ‘iracundia animositatis eius subuersio est illius.’ Deinde ad malum luxurie, iuxta illud salomonis in prouerb. vii loquentis de meretrice: ‘Considero,’ inquit, ‘vecordem iuuenem, qui transit per plateas iuxta angulum et prope uiam domus illius. Et ecce mulier occurrit illi ornatu meretricio preparata etc.’ Et postea, ‘statim, ’ inquit, ‘sequitur eam quasi bos ductus ad victimam et quasi agnus lasciuiens et ignorans, quod ad vincula stultus trahatur, donec transfigat sagitta iecur eius uelud si auis festinet ad laqueum et nescit, quod de periculo anime illius agitur,’ iuxta illud ouidii de fastis vo:

Cum iuuenilibus annis luxuriant animi corporaque ipsa uigent.

Idem in libro sine titulo io:

Que bello est habilis, ueneri quoque conuenit etas.

Contra hec duo mala dicitur in ecclesiaste xi: ‘letare iuuenis in adolescencia tua,’ sc. contra malum iracondie tumide, ‘et in bono sit cor tuum in diebus iuuentis tue,’ sc. contra malum luxurie. unde postea sequitur: ‘Aufer iram a corde tuo et maliciam amoue a carne tua. Adolescencia enim et voluptas vana sunt.’ Tercio ad malum tocius dissolutionis et lasciuie, iuxta illud senece in libro declamationum io: ‘Torpent,’ inquit, ‘ingenia desidiose iuuentutis,’ sc. a bono, ‘nec unius honeste rei labore uigilant . .

. Sed cantandi pocius saltandique obscena studia effeminatos tenent. Denique capillum frangere et ad muliebres blandicias uoces extenuare, mollicie corporis cum feminis certare et immundissimis se mundiciis excolere nostrorum adolescencium specimen est . . . Molles eneruesque nati in vicio manent, expugnatores aliene pudicicie, negligentes sue.’ Hec seneca. et recte dicit ‘expugnatores aliene etc.

,’ quia non solum concupiscunt, sed eciam concupisci uolunt, iuxta illud ieronimi ad domnionem: ‘Non erubescit,’ inquit, ‘iuuenis . . . cuius decore ueneres fluunt . . . nobilium domus lustrare, matronarum salutacionibus inherere etc.’ Ad huiusmodi lasciuiam iuuenilem pertinet illud detestabile inuitatorium, uidel.

adolescencium se inuicem ad huiusmodi exhortancium et prouocancium hoc modo, sicut legitur in libro sapiencie iio: ‘Venite, inquiunt, et fruamur bonis, que sunt, et utamur creatura tanquam in iuuentute, celeriter, vino precioso et unguentes nos impleamus et non pretereat nos flos temporis. Coronemus nos rosis, antequam marcescant, nullum pratum sit, quod non pertranseat luxuria nostra. Nemo nostrum sit exos luxurie nostre. ubique relinquamus signa letitie, quoniam hec est pars nostra et hec est sors.’ propter hanc multiplicem adolescencie pronitatem in malo dicit augustinus in libro de ciuitate dei xxio: ‘Infancia quidem sine ullo renisu carni subiacet, puericia quoque, quia nondum ratio pugnam suscipit . . . fere ab omnibus uiciosis delectationibus iacet.

verumptamen, quia . . . nondum precepti capax est infirmitas mentis, saluatur per sacramenta mediatoris . . . Cum autem peruentum fuerit ad etatem, que iam preceptum capit et legis imperio subdi potest, ne ad dampnabilia peccata perducat, bellum contra vicia suscipiendum acriterque gerendum est. Et siquidem nondum uictoriarum consuetudine roborata sunt, facilius uincuntur ac cedunt.

Si autem uincere consueuerunt et imperare, laboriosa superantur difficultate. Nec id ueraciter atque sinceriter fit nisi delectacione uere iusticie, que est in christi fide. Nam si lex iubens assit et spiritus adiuuans desit, per ipsam prohibicionem desiderio peccati crescente atque vincente reatus eciam preuaricationis accedit. Nonnunquam sane apertissima vicia quibusdam uiciis occultis superantur, que virtutes esse putantur, in quibus regnat superbia et quedam sibi placendi altitudo ruinosa. Tunc itaque victa deputanda sunt vicia, cum dei amore vincuntur, qui nonnisi a deo per mediatorem dei et hominum datur . . . qui factus est particeps mortalitatis nostre, ut nos participes faceret diuinitatis sue.

Paucissimi vero tante felicitatis extant, ut ab ipsa ineunte adolescencia nulla dampnabilia peccata conmittant, uel in flagiciis uel in facinoribus uel in nepharie cuiusquam impietatis erroribus, sed magna spiritus opprimant largitate, quicquid in eis dominari possit carnali delectatione. Plurimi uero precepto legis accepto, cum prius viciis preualentibus uicti et preuaricatores eius effecti sunt, tunc ad graciam adiutricem confugiunt, qua fiant et amarius penitendo et uehemencius pugnando quam prius deo subditi et ita victores proposita mente carni.’ Hec augustinus. In quibus, sc. uerbis, notandum est primo, quod adolescens multo grauius peccat puero propter liberiorem usum rationis et capacitatem precepti ac prohibicionis. Itaque prohibicio auget desiderium peccati, nisi assit gracia spiritus sancti, iuxta illud ouidii sine titulo libro iiio:

Nitimur in uetitum semper cupimusque negata. Sic interdictis imminet eger aquis.

De hinc eciam quod in quibusdam adolescentibus est continencia superba et simulata, qui sc. ideo continent, ut sibi uel aliis placeant. Tales fuerunt uirgines fatue, que lampades quidem, id est corpora, per continenciam pura et nitida habuerunt, sed sine oleo, id est consciencie nitore uel caritate. unde beatus bernardus: ‘Caueamus,’ inquit, ‘ne uasorum nostrorum uacuo splendore decepti sero habeamus conqueri, quod lampades nostre extinguntur. Ego siquidem reor nec illas quidem accensas fuisse, que tunc uidebantur extingui, . . . quia nec sumpserunt oleum secum .

. . sed uitrea pocius quam ignea claritate fulgebant.’ Tercio etiam notandum est in uerbis predictis augustini, quod nullus, precipue adolescens, uere continens esse potest nisi dono dei. Ideoque precipue in etate tali hac de causa insistendum est oracioni, iuxta illud sapientis in libro sapiencie viii: ‘Puer,’ inquit, ‘eram ingeniosus et sortitus sum animam bonam. Et cum essem magis bonus, ueni in coinquinatum corpus. Et ut sciui, quoniam aliter non possum esse continens, nisi deus det, et hoc ipsum erat sapiencie, scire, cuius esset hoc donum, adij dominum et deprecatus sum illum et dixi ex totis precordiis meis: deus patrum meorum etc.’ Quarto eciam notandum est ibi, quod in adolescencia bello ingruente necesse est omnino uincere aut vinci.

Ideo adolescentem oportet armis spiritualibus accingi, de quibus dicitur ad ephesios vi: ‘Induite uos armaturam dei, ut possitis stare aduersus insidias dyaboli.’ Hec armatura, que tangitur ibi, est cingulum castitatis, lorica iusticie, calciamentum boni exempli, scutum fidei, galea spei et gladius oracionis spiritualis, qui est uerbum dei. In hiis ergo vincere poterit, ut ei merito et illud dici possit Ia Johanne ii: ‘Scribo uobis, adolescentes, quoniam vicistis malignum,’ vel illud quod postea sequitur: ‘Scribo uobis, iuuenes, quia fortes estis et uerbum manet et vicistis malignum.’ Fortes utique fuerunt illi adolescentes, sc. machabei, quando non solum hostes sed eciam semetipsos uicerunt, ut legitur II machabeorum vii: ‘Horum enim unus linguam postulatus ad cruciatum cito protulit et manus constanter extendit atque fiducialiter ait: “E celo ista possideo, sed propter dei leges hec ipsa despicio, quoniam ab ipso ea me recepturum spero.” unde rex et qui cum ipso erant, mirabantur adolescentis animum, quod tamquam nichil duceret cruciatum.’ Huiusmodi fortitudo uix et raro inuenitur in senibus, a quibus tamen exemplum dari deberet adolescentibus, sicut fecit ille senex eleazarus, qui pro lege offerens se martyrio, dixisse legitur ibidem vi: ‘Ego quidem senectute dignus apparebo, adolescentibus autem exemplum forte relinquam, si prompto animo ac fortiter pro sanctissimis legibus honesta morte perfungar.’ Quinto eciam notatur, quod adolescens, si forte contigerit eum in pugna succumbere, mox debet ad penitencie remedium confugere, sicut fecit adolescencior ille filius, qui accepta porcione bonorum a patre suo omnia in luxuriis dissipauit et postea reuertens penituit, ut legitur in luca xv.

Quem et pater cum gaudio suscepit, eumque stola prima et anulo et calciamentis ornauit. In quibus ornamenta spiritualia designantur, quibus uere penitens tanquam a morte anime resurgens decoratur, sicut ibidem a patre dicitur: ‘Hic filius meus mortuus erat et reuixit, perierat et inuentus est.’ Hinc et adolescens filius uidue mortuus suscitatus est a domino, sicut legitur ibidem vii. Paulus quoque in adolescencia spiritualiter mortuus fuit, cum in necem stephani consensit, ut legitur in actibus vii. At postmodum resipiscens ad uocem domini resurrexit ita, ut et ipse adolescentem suscitare meruerit, ut legitur ibidem xx.

Scripture echoes

  1. ↩Gen.8.21 — The LORD smelled the pleasing aroma, and the LORD said in his heart, 'I will never again curse the ground on account of man, for the inclination of the heart of man is evil from his youth; nor will I ever again strike down every living thing as I have done.'
  2. ↩Prov.7.7-Prov.7.8 — And I looked among the simple ones, I discerned among the youths a young man lacking sense, Prov.7.8 — passing through the street near her corner, and the path of her house he walks
  3. ↩Prov.7.10 — And behold, a woman comes to meet him, dressed as a prostitute, with a guarded heart.
  4. ↩Prov.7.22-Prov.7.23 — He goes after her suddenly, as an ox goes to the slaughter, and as a fool to the stocks for correction— Prov.7.23 — until an arrow pierces his liver, as a bird rushes into a snare — and he does not know that it is at the cost of his own life.
  5. ↩Eccl.11.9 — Rejoice, young man, in your youth, and let your heart cheer you in the days of your youth. Walk in the ways of your heart and in what your eyes see, but know that for all these things God will bring you into judgment.
  6. ↩Eccl.11.9 — Rejoice, young man, in your youth, and let your heart cheer you in the days of your youth. Walk in the ways of your heart and in what your eyes see, but know that for all these things God will bring you into judgment.
  7. ↩Eccl.11.10 — Remove vexation from your heart, and put evil away from your body, for youth and the dawn of life are fleeting.
  8. ↩Eccl.11.10 — Remove vexation from your heart, and put evil away from your body, for youth and the dawn of life are fleeting.
  9. ↩1Tim.2.5 — For there is one God and one mediator between God and humankind, the man Christ Jesus,
  10. ↩2Pet.1.4 — Through these he has granted to us his very great and precious promises, so that through them you may become partakers of the divine nature, having escaped the corruption that is in the world because of sinful desire.
  11. ↩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.
  12. ↩Matt.25.3-Matt.25.4 — 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
  13. ↩Ps.44.10 — You have rejected us and put us to shame, and you do not go out with our armies.
  14. ↩Eph.6.11 — Put on the full armor of God, so that you are able to stand against the schemes of the devil.
  15. ↩Eph.6.14-Eph.6.17 — Stand firm, then, having fastened the belt of truth around your waist and having put on the breastplate of righteousness. Eph.6.15 — and having shod your feet with the readiness of the gospel of peace Eph.6.16 — In all circumstances, take up the shield of faith, with which you will be able to extinguish all the flaming arrows of the evil one. Eph.6.17 — And take the helmet of salvation and the sword of the Spirit, which is the word of God.
  16. ↩1John.2.13-1John.2.14 — I am writing to you, fathers, because you have known him who is from the beginning. I am writing to you, young men, because you have overcome the evil one. I wrote to you, children, because you have known the Father. 1John.2.14 — I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.
  17. ↩Luke.15.22 — But the father said to his servants, 'Quickly, bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet.'
  18. ↩Luke.15.24 — because this son of mine was dead and has come back to life; he was lost and has been found. And they began to celebrate.
  19. ↩Luke.7.14-Luke.7.15 — And he came forward and touched the funeral bier, and the bearers stood still. And he said, 'Young man, I say to you, rise!' Luke.7.15 — And the dead man sat up and began to speak, and Jesus gave him to his mother.
  20. ↩Acts.7.58;Acts.8.1 — And they cast him out of the city and stoned him. And the witnesses laid aside their garments at the feet of a young man named Saul. Acts.8.1 — And Saul was approving of his death. On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout the regions of Judea and Samaria.
  21. ↩Acts.20.9-Acts.20.12 — A young man named Eutychus, sitting on the window sill, was sinking into a deep sleep as Paul talked on and on. Overcome by sleep, he fell from the third story and was picked up dead. Acts.20.10 — But Paul went down, fell upon him, and embracing him said, "Do not be troubled, for his life is in him." Acts.20.11 — And he went upstairs again, and broke bread, and ate, and talked with them a long time, until daybreak, and so departed. Acts.20.12 — And they brought the boy alive, and were not a little comforted.

Notes

  1. 1 ↩Literally 'the specimen/example of our young men.' The Latin criticizes effeminate grooming and self-adornment among noble youth.
  2. 2 ↩uere iusticie rendered as 'true justice' — the phrase carries a participatory sense: the justice that is truly justice, i.e., the righteousness that comes through faith in Christ.
  3. 3 ↩The argument follows a Pauline logic (cf. Romans 7): law without grace increases desire and adds the guilt of transgression to the guilt of sin.
  4. 4 ↩sibi placendi altitudo ruinosa — 'a ruinous loftiness of pleasing itself': the phrase describes a subtle pride disguised as virtue, where the person takes satisfaction in their own apparent goodness.
  5. 5 ↩mediatorem dei et hominum — an echo of 1 Timothy 2:5 ('one mediator between God and men, the man Christ Jesus').
  6. 6 ↩A classic patristic participation formula (cf. 2 Peter 1:4, 'partakers of the divine nature'). The mediator's incarnation enables human deification/theosis.
  7. 7 ↩The abbreviation 'sc' expands to scilicet ('namely, to wit'), introducing an explanation of the type of young people described.
  8. 8 ↩ut here introduces a purpose clause: they practice self-restraint in order to please.
  9. 9 ↩The oil is interpreted two ways: as the brightness of conscience and as love (caritas). Both senses are preserved.
  10. 10 ↩The quotation attributed to Bernard has not been traced to a specific source. It may be a paraphrase or a loose citation.
  11. 11 ↩stola prima (ablative of description/instrument): 'a fine robe' or 'a first robe,' echoing the Vulgate Luke 15:22 reading.

De eruditione filiorum nobilium (On the Education of Noble Children) companion

Formation starts with the parents' own practice

Model a daily devotional habit your children can see — Chosen Portion makes it a free 10-minute routine.

Vincent taught that children are formed by the daily practices of their household; Chosen Portion gives parents the daily devotional practice that anchors that household rhythm.

  • A short daily devotional you can read before the kids wake up
  • Family-friendly portions from the same historic tradition Vincent drew on
  • Build a visible 30-day habit your children can imitate
Chosen Portion — Daily Prayer (free iOS app) →