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← De eruditione filiorum nobilium (On the Education of Noble Children)/Book 1 · De eruditione filiorum nobilium
Chapter 46Erud.1.46

De humilitate puellari et taciturnitate atque maturitate.

Humility: The Greater Virtue

Drawing on Bernard and the Song of Songs, the author argues that humility is more necessary than virginity, for without it even Mary would not have pleased God.

And humility is no less necessary for them, especially when it comes to salvation, because even in the blessed virgin Mary, the Lord looked upon her humility rather than her virginity. Hence in the Song of Songs, chapter 2, it is said in her person — as blessed Bernard explains: "When," he says, "the king was on his couch, my nard gave forth its fragrance." Nard is indeed a humble herb, and it cleanses the breast. So it clearly signifies humility, whose fragrance and beauty find favor with God.1 These are Bernard's words. Hence the same Bernard also says in the first homily on the Missus est: "If the humble virgin Mary had not been humble, the Holy Spirit would certainly not have rested upon her, because it is written: 'Upon whom does my Spirit rest, if not upon the humble and the quiet?'✦ Furthermore, if the Spirit had not rested upon her, he certainly would not have conceived through her either.2 How could she have conceived from him without him? A beautiful combination of virginity and humility — and a soul in which both are found doesn't please God only halfway. In such a soul, humility commends virginity and virginity adorns humility. . . And so virginity is a praiseworthy virtue, but humility is more necessary: the one is counseled, the other is commanded. . . Of the former it is said: "Let anyone who can accept this accept it."✦ Of the latter it is said: "Unless anyone becomes like this little child, he will not enter the kingdom of heaven."✦ Virginity is therefore the one that is rewarded, but humility is the one that is required—without which no one is saved. . . In short, humility can please God—and even mourns the loss of virginity; but without humility (I dare say), not even the virginity of Mary would have been pleasing.3 . . Therefore, if you cannot embrace virginity, at least imitate the Virgin's humility in your lowliness.4 These are Bernard's words.

Guarding the Gifts of Grace

Through Ambrose and Augustine, the text teaches that virgins must entrust their gifts to God, guard against pride, and learn from both the steadfast and the fallen.

Ambrose again, on Luke, book two: 'Behold,' he says, 'the handmaid of the Lord.'✦5 See her humility, see her devotion. 'She calls herself the handmaid of the Lord,' she who is chosen as mother, nor is she puffed up by the sudden promise.' And later: 'You have learned,' he says, 'O virgins, the modesty of Mary — learn humility as well.'✦67 . . 'The younger to the elder' — Mary, that is.✦8 'Elizabeth' — she comes.✦9 . . And the older one greeted her first.✦ For it's only right that the more chaste a virgin is, the more humble she should be. So says Ambrose. For this reason too, Augustine in his book On Virginity urges humility in these words: 'Do this, virgins of God, do this!' . . Walk the path of loftiness with the foot of humility, and follow the Lamb wherever he has gone.✦ For he himself exalts those who humbly follow him — him whom it did not shame to come down to those who lie low. Entrust his gifts to him for safekeeping; guard your strength by turning it toward him. Whatever evil you do not commit while he is guarding you, reckon it as coming from him — lest, thinking a small thing has been forgiven you, you love only a little, and beating your breasts like the tax collector, you despise the publicans with ruinous boasting.✦ When you have tested your own strength, beware — lest because you have been able to bear something, you become puffed up. But for those you have not tested, pray — lest you be tempted beyond what you can bear.✦ Consider that some are superior to you in secret, though you are better than they are in the open. . . Let those who stand firm among your number offer you an example, and let those who fall increase your fear. These are Augustine's words.

Silence Adorns Modesty

Ambrose teaches that silence is especially fitting for virgins, whose modesty is adorned by restrained speech and whose inner reverence should be visible in outward bearing.

But silence is especially fitting for virgins, according to that saying of Ambrose in the third book on virginity: 'I would rather,' he says, 'that a virgin lack speech than have too much of it. For if women are commanded to be silent in church even about divine matters, and to ask their own husbands at home, what caution do we think is required of virgins, in whom modesty adorns their youth and silence commends their modesty?✦ These are Ambrose's words. This was treated more fully in book three above. Finally, the propriety of maturity — or rather, of seriousness — is very much fitting for noble girls, so that — in their expression, their gestures, and their bodily bearing, the reverence and modesty of their inner life should be visible.

The Angelic Life in Bodily Comportment

Augustine's detailed portrait of noble conduct—restrained expression, sober movement, and love of Christ's character over bodily beauty—reveals how virginity joined to humility displays an angelic life on earth.

Whence Augustine, in the passage cited above, says: 'Let there not be among you a shameless expression, nor wandering eyes, nor an unbridled tongue, nor petulant laughter, nor a buffoonish joke, nor an unseemly bearing, nor a pompous or loose walk.' . . For these qualities, when joined to virginity, display an angelic life and the ways of heaven to people on earth. . . If you have scorned the marriages of the sons of men— . . With your whole heart, love the One who is beautiful in form beyond the sons of men, who does not seek from you a beautiful body, but beautiful character — by which you also bridle the flesh.'✦ Augustine says this.

The Eyes as Windows of the Soul

Scripture and the Fathers warn that haughty or wandering eyes betray shamelessness, while a modest gaze reflects inner purity, as illustrated by Isaiah's rebuke of the daughters of Zion and Jerome's censure of theatrical women.

And since maturity must be observed by girls in every gesture, especially however in the gaze — in which modesty especially appears and, on the contrary, immodesty likewise — according to that passage in Ecclesiasticus 26: 'A woman's fornication will be recognized in the haughtiness of her eyes and in her eyelids.' Indeed, haughtiness of the eyes is a sign of shamelessness, according to that passage in Jeremiah 3: 'You have made the forehead of a harlot your own; you refused to blush.'✦ On the contrary, it is said in Ecclesiasticus, in the passage cited above: 'Grace upon grace is a holy and modest woman' — that is to say, which [grace]… She has a simple eye.✦ For on the contrary, in her eyelids — by which, namely… Lustful glances are made, and the shameless mind is recognized — just as it is said about certain people in 2 Peter 2: 'Eyes,' he says, 'full of adultery and of unceasing sin.'✦ Hence Augustine, in his Rule for Clerics, says, 'The shameless eye is the messenger of a shameless heart.' For this reason, a little later in the same passage of Ecclesiasticus, a father or mother is told concerning a daughter: 'Beware of every irreverence in her eyes.' As if to say: Make sure she does not have irreverent eyes — that is, haughty or wandering eyes, or eyes wanton with glances. For this reason, the Lord also rebukes the women and girls of the Jews for other disorderly gestures, and threatens them, saying through Isaiah 3: 'Because the daughters of Zion are haughty and have walked with outstretched neck and with nods of the eyes, and went along clapping and with measured step of their feet, the Lord will make bald the crown of the daughters of Zion, and the Lord will lay bare their hair.'✦ And in place of sweet fragrance there will be stench, and in place of a belt a rope, and in place of curled hair, baldness, and in place of a breast-band, sackcloth.✦ Where Jerome also says, 'Let us use this testimony too against the women of the church who walk with outstretched neck and speak with nods of the eyes, and clap as much with their hands as with their feet, and walk with measured step — they follow not nature as their guide but the manner of actresses.' These are the words of Jerome.

Rebecca's Veil and the Mirror of Mary

From Seneca's counsel on lowering the eyes to Rebecca's veiling and Ambrose's presentation of Mary as the mirror of chastity, the text shows that modesty of face and bearing is the hallmark of the virtuous virgin.

And on the subject of lowering the eyes in a modest and honorable woman, Seneca says in the second book of Declamations: 'Let her raise her eyes, which lie fixed on the ground, and toward a courteous greeter let her be unwomanly rather than shameless.' . . Let her deny her own modesty by her speech long before she denies it by her word. . . No one who firmly denied a request ever asked again.' So much for that author. On modesty of face and eyes, an example is found in Rebecca, Genesis 25: 'When she caught sight of Isaac, she quickly took up her veil and covered herself,' teaching, as Ambrose says in his book On Saint Abraham, that modesty ought to go before brides. Hence, too, weddings are called by that name because, for the sake of modesty, maidens were veiled. Learn, therefore,' he says, 'O virgins, how you may preserve modesty, and do not go out before strangers with uncovered head; for although Rebecca, even though she had already been betrothed, nevertheless thought her husband should be seen with her head covered.' So far Ambrose. Moreover, concerning the whole propriety of manners and gestures proper to young women, and their maturity, the same Ambrose sets forth an example in the blessed Virgin, saying in the second book On Virginity: 'Let there be for you, in the image described, the virginity of Mary, from which, as from a mirror, the beauty of chastity and the form of virtue may shine forth.' . . in the image described, the virginity of Mary, from which, as from a mirror, the beauty of chastity and the form of virtue may shine forth.

The Portrait of the Virtuous Virgin

Ambrose paints an extended portrait of the ideal virgin—humble in heart, grave in speech, plain in dress, whose very body becomes an image of her mind—drawing together all the virtues of humility, maturity, and restraint.

. . She was a virgin. . . In body. . . and in mind. . . Humble in heart, weighty in speech, prudent in mind, more experienced in speaking, more eager in reading — not placing her hope in uncertain riches, but in the prayer of the poor; attentive to her work, modest in conversation, seeking God, not man, as the judge of her mind; wishing to harm no one, wanting the good for everyone, rising before elders, not envying her equals, fleeing from boasting.✦✦101112 . . When has she ever harmed her parents even by a look on her face?13 . . . When has she looked down on someone of low estate? When has she mocked the weak? When has she turned away from the destitute? . . . Nothing hard in her eyes, nothing bold in her words, nothing shameless in her actions. Let her bearing not be too composed, her step not too loose, her voice not too bold — so that the very appearance of her body would become an image of her mind and a reflection of her uprightness. These are Ambrose's words.

Jerome's Paradoxes and the Perils of Urbanity

Jerome's paradoxical praise of the serious-yet-gentle virgin is followed by a warning that courtly urbanity corrupts modesty, as Ambrose observes that social duties wear away restraint.

Jerome offers another example, about the she-ass, in his letter to Marcella. 'Nothing,' he says, 'is more pleasing than her seriousness, nothing more severe than her pleasantness, nothing more sober than her gentleness, nothing more gentle than her gravity.' So her pallor of face is such that it signals continence and does not reek of showiness — her speech is silent, and her silence speaks. Neither too quick nor too slow her step; always the same demeanor; her neatness neglected, her clothing plain, and her very refinement without affectation. By the quality of her life alone she has earned the right to be wanton in the city — . . Both the good speak well of her, and the bad don't dare tear her down. Let widows imitate her, and virgins honor her; let harmful women fear her, and priests welcome her.14 Jerome says these things. But a certain urbanity or courtliness in some girls generally makes them forward, wanton, and dissolute. Whence Ambrose in the third book On Virginity says: 'Modesty is worn away by social duties, boldness breaks forth, laughter creeps in, and modesty is loosened while urbanity is pursued.' .

Let Seriousness Speak

Ambrose concludes that a virgin's restrained speech and modest bearing should herald her integrity, for a virgin who draws attention to herself is not truly credible.

. And so I would rather a virgin's speech fall short than run long. . . Let her own seriousness speak for the virgin in my eyes — with modesty meeting you at every turn, a sober step, a restrained expression — and let the signs of virtue go ahead as heralds of her integrity. A virgin is not thought credible enough who, when she is seen, is sought after.' These are Ambrose's words.

Read the original Latin

Nec minus humilitas est eis necessaria presertim quantum ad salutem, quoniam et in beata uirgine maria respexit dominus humilitatem pocius quam uirginitatem. unde in cantico canticorum ii dicitur in persona ipsius, sicut exponit beatus bernardus: ‘Cum esset,’ inquit, ‘rex in accubitu suo, nardus mea dedit odorem suum. Nardus siquidem herba humilis est et pectus purgat. unde manifeste humilitatem designat cuius odor et decor inuenit graciam apud deum.’ Hec bernardus. Hinc etiam idem dicit super missus est omelia ia: ‘Si humilis uirgo maria non fuisset, super eam spiritus sanctus nequaquam requieuisset, quia scriptum est, super quem requiescit spiritus meus nisi super humilem et quietum? Porro, si non super eam requieuisset, utique nec eam impregnasset. Quomodo de ipso conciperet sine ipso?

Pulcra uero uirginitatis et humilitatis permixtio, nec illa mediocriter anima placet deo in qua et humilitas uirginitatem conmendat et uirginitas humilitatem exornat . . . Itaque laudabilis quidem virtus est uirginitas, sed necessaria magis humilitas: illa suadetur, ista precipitur . . . De illa dicitur: qui potest capere capiat. De ista dicitur: Nisi quis efficitur, sicut paruulus iste, non intrabit in regnum celorum.

Illa ergo remunerator, ista exigitur, sine qua nemo saluatur . . . Denique placere potest humilitas que uirginitatem amissam deflet; sine humilitate autem (audeo dicere), nec marie uirginitas placuisset . . . ergo, si non potes uirginitatem, humilis imitare humilitatem uirginis.’ Hec bernardus.

Idem ambrosius super lucam libro iio: ‘Ecce,’ inquit, ‘ancilla domini. vide humilitatem, vide deuocionem. Ancillam domini se dicit, que mater eligitur, nec promisso repentino extollitur,’ et post, ‘Didiscistis,’ ait, ‘o uirgines, marie pudorem, discite et humilitatem . . . Junior ad seniorem — maria sc. helyzabeth — uenit . .

. et prior illam salutauit. Decet enim, ut uirgo quanto est castior, tanto sit humilior.’ Hec ambrosius. Propter hoc etiam augustinus in libro de uirginitate sic hortatur ad humilitatem, dicens: ‘hoc agite, uirgines dei, hoc agite . . . Pergite uiam sublimitatis pede humilitatis et sequimini agnum quocumque ierit.

Ipse enim exaltat humiliter sequentes quem descendere non pinguit ad iacentes. Dona eius illi seruanda conmittite, fortitudinem uestram ad illum custodite. Quicquid mali ipso custodiente non conmittitis tanquam ab illo deputate, ne modicum uobis existimantes dimissum modicum diligatis et tundentes pectora publicanos ruinosa iactancia contempnatis. De uiribus vestris expertis cauete, ne, quia aliquid ferre potuistis, inflemini. De inexpertis autem orate, ne supra quam ferre potestis, temptemini. Existimate aliquos in occulto superiores, quibus estis in manifesto meliores . . .

perseuerantes in numero uestro prebeant uobis exemplum, cadentes augeant timorem uestrum.’ Hec augustinus. Sed et taciturnitas uirgines decet precipue iuxta illud ambrosij in libro iiio de uirginitate: ‘Malo,’ inquit, ‘sermonem uirgini deesse quam superesse. Nam si mulieres etiam de rebus diuinis iubentur in ecclesia tacere, domi uiros suos interrogare, de virginibus quid cautum putamus, in quibus pudor ornat etatem, taciturnitas conmendat pudorem?’ Hec ambrosius. De hoc dictum est plenius in libro iii superius. Denique maturitatis eciam siue grauitatis honestas plurimum decet nobiles puellas, ut uidel. in uultu ac gestu et habitu corporis earum appareat animi reuerencia et uerecundie modestia.

unde augustinus, ubi supra, ‘Non sit,’ ait, ‘uobis improbus uultus, non oculi uagi, non infrenis lingua, non petulans risus, non scurrilis iocus, non indecens habitus, non tumidus aut fluxus incessus . . . Hec et enim addita uirginitati angelicam uitam hominibus et celi mores exhibent terris . . . Si nupcias contempsistis filiorum hominum . .

. toto corde amate speciosum forma pre filiis hominum, qui non querit a uobis pulchram carnem, sed pulchros mores quibus frenatis et carnem.’ Hec augustinus. Cumque maturitas puellis seruanda sit in omni gestu, precipue tamen in aspectu, in quo precipue apparet pudicicia et econtrario similiter impudicicia, iuxta illud ecclesiastici xxvi: ‘Fornicacio mulieris in extollencia oculorum et in palpebris illius agnoscetur.’ Extollencia siquidem oculorum est signum impudencie, iuxta illud Jeremie iii: ‘Frons mulieris meretricis facta est tibi; noluisti erubescere.’ Econtra uero dicitur in ecclesiastico, ubi supra: ‘Gracia super graciam mulier sancta et pudorata,’ que sc. habet oculum simplicem. Nam econtrario in palpebris illius, quibus sc.

fiunt luxuriosi nutus, agnoscitur impudicus animus, iuxta illud quod de quibusdam dicitur in secunda petri ii: ‘Oculos,’ inquit, ‘habentes plenos adulterij et incessabilis delicti.’ Hinc et augustinus in regula clericorum, ‘Impudicus,’ inquit, ‘oculus impudici cordis est nuncius.’ Propter hoc etiam ibidem in ecclesiastico paulo post patri uel matri de filia dicitur: ‘Ab omni irreuerencia oculis eius caue.’ Ac si dicatur: Caue, ne oculos habeat irreuerentes, id est excelsos uel uagos uel nutibus luxuriantes. Super hoc enim et aliis gestibus inordinatis reprehendit dominus mulieres ac puellas iudeorum et conminatur eis dicens per ysayam iii: ‘Pro eo quod eleuate sunt filie syon et ambulauerunt extento collo et nutibus oculorum ibant et plaudebant, et pedibus suis conposito gradu incedebant, decaluabit dominus uerticem filiarum syon, et dominus crinem earum nudabit. Et erit pro suaui odore fetor et pro zona funiculus et pro crispanti crine caluicium et pro fascia pectorali cilicium.’ Ubi eciam dicit Jeronimus, ‘utamur et hoc testimonio aduersus ecclesie feminas que ambulant extento collo et nutibus oculorum loquntur et tam manibus plaudunt quam pedibus et ut conposito gradu incedant, non naturam sequntur ducem sed hystrionum morem.’ Hec Jeronimus.

Hinc et de oculorum depressione in femina pudica et honesta in libro declamacionum secundo dicit seneca: ‘Efferat oculos iacentes in terram et aduersus officiosum salutorem inhumana pocius quam inuerecunda sit . . . longe ante pudiciciam suam ore quam uerbo neget . . . Nemo fortiter negantem rogauit iterum.’ Hec ille.

De uerecundia uultus et oculorum habetur exemplum in rebecca genesis xxv: ‘Que conspecto ysaac tollens pallium cito operuit se,’ docens, ut dicit ambrosius in libro de sancto abraham, ‘debere nupciis uerecundiam preire. Hinc enim et nupcie dicuntur eo quod pudoris gracia puelle obnuberentur. Discite ergo,’ inquit, ‘o uirgines, quemadmodum uerecundiam conseruetis, nec ante extraneos intecto capite prodeatis, cum rebecca licet iam desponsata fuerit, maritum tamen operto capite uidendum putauerit.’ Hec ambrosius. Porro de uniuersa morum ac gestuum puellarium honestate et maturitate ponit exemplum idem ambrosius in beata uirgine, dicens in iio libro de uirginitate: ‘Sit uobis . . . in ymagine descripta uirginitas marie, e qua uelut speculo refulgeat species castitatis et forma uirtutis .

. . virgo erat . . . corpore . . .

et mente . . . corde humilis, uerbis grauis, animo prudens, loquendi pericior, legendi studiosior, non in incerto diuiciarum, sed in prece pauperis spem reponens; intenta operi, uerecunda sermoni, arbitrum mentis non hominem sed deum querens nullum ledere, omnibus bene uelle, maioribus assurgere, equalibus non inuidere, iactanciam fugere . . . Quando illa uel uultu lesit parentes? .

. . quando fastiduit humilem? Quando risit debilem? Quando uitauit inopem? . . .

Nichil toruum in oculis, nichil procax in uerbis, nichil in actu inuerecundum. Non gestus fractior, non incessus solucior, non uox petulancior, ut ipsa species corporis simulacrum fieret mentis et figura probitatis.’ Hec ambrosius. Aliud exemplum ponit Jeronimus de asella in epistola ad marcellam. ‘Nichil,’ inquit, ‘illius seueritate iocundius, nichil iocunditate seuerius, nichil suauitate tristius, nichil tristicia suauius. Ita pallor in facie est, ut continenciam indicet, non redoleat ostentacionem sermo silens et silencium loquens. Nec cicius eis, nec tardius incessus, idem semper habitus, neglecta mundicies, inculta uestis et cultus ipse sine cultu. Sola uite sue qualitate promeruit, ut in urbe lasciua .

. . et boni eam predicent et mali detrahere non audeant. vidue illam imitentur et uirgines, maritate colant, noxie timeant, sacerdotes suscipiant.’ Hec Jeronimus. Sed quarundam puellarum urbanitas siue curialitas facit eas plerumque procaces atque lasciuas et dissolutas. unde ambrosius in libro de uirginitate iiio: ‘Teritur,’ inquit, ‘officiis pudor, audacia emicat, risus subrepit, modestia soluitur dum urbanitas affectatur . .

. Itaque sermonem uirgini malim deesse quam superesse . . . virginem michi grauitas sua nunciet pudore obuio, gradu sobrio, uultu modesto et prenuncia integritatis ante eant signa uirtutis. Non satis probabilis uirgo estimatur, que cum uidetur, requiritur.’ Hec ambrosius.

Scripture echoes

  1. ↩Isa.66.2 — And all these things my hand has made, and so all these things came to be, declares the LORD. But this is the one I will look to: the poor and contrite in spirit, and the one who trembles at my word.
  2. ↩Matt.19.12 — For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. The one who is able to receive this, let him receive it.
  3. ↩Matt.18.3 — And he said, "Truly I tell you, unless you turn and become like the children, you will never enter the kingdom of heaven."
  4. ↩Luke.1.38 — And Mary said, 'Behold, the servant of the Lord; let it be to me according to your word.' And the angel departed from her.
  5. ↩Luke.1.38 — And Mary said, 'Behold, the servant of the Lord; let it be to me according to your word.' And the angel departed from her.
  6. ↩Luke.1.39-Luke.1.40 — In those days Mary arose and went with haste into the hill country, to a city of Judah. Luke.1.40 — and she entered the house of Zechariah and greeted Elizabeth
  7. ↩Luke.1.40 — and she entered the house of Zechariah and greeted Elizabeth
  8. ↩Luke.1.39-Luke.1.40 — In those days Mary arose and went with haste into the hill country, to a city of Judah. Luke.1.40 — and she entered the house of Zechariah and greeted Elizabeth
  9. ↩Rev.14.4 — These are the ones who have not been defiled with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from among mankind as firstfruits to God and to the Lamb.
  10. ↩Luke.18.13 — But the tax collector, standing far off, was not even willing to lift his eyes to heaven, but kept beating his breast, saying, 'God, be merciful to me, the sinner.'
  11. ↩1Cor.10.13 — No temptation has overtaken you except what is common to humanity. And God is faithful; he will not let you be tempted beyond what you can bear, but with the temptation he will also provide the way out, so that you may be able to endure it.
  12. ↩1Cor.14.34-1Cor.14.35 — Let the women be silent in the assemblies, for they are not permitted to speak, but let them be in submission, as the law also says. 1Cor.14.35 — If they want to learn something, they should ask their own husbands at home; for it is shameful for a woman to speak in the assembly.
  13. ↩Ps.44.3 — For it was not by their own sword that they took the land, nor did their own arm save them; but it was your right hand, your arm, and the light of your face, for you delighted in them.
  14. ↩Jer.3.3 — So the showers were withheld, and there was no spring rain; yet you had the brazen face of a prostitute — you refused to be ashamed.
  15. ↩Matt.6.22 — The eye is the lamp of the body. If your eye is healthy, your whole body will be full of light.
  16. ↩2Pet.2.14 — eyes full of an adulteress, and unable to cease from sin, enticing unstable souls, their hearts trained in greed—children of a curse!
  17. ↩Isa.3.16-Isa.3.24 — And the LORD said, Because the daughters of Zion are haughty and walk with outstretched necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet, Isa.3.17 — And the Lord will strike the scalps of the daughters of Zion with sores, and Yahweh will lay bare their private parts. Isa.3.18 — In that day the Lord will take away the finery of the anklets, the headbands, and the crescents— Isa.3.19 — the pendants, the charms, and the veils Isa.3.20 — the headdresses, the ankle chains, the sashes, the amulets, and the charms Isa.3.21 — the rings and the nose-rings, Isa.3.22 — the robes, the capes, the cloaks, and the purses Isa.3.23 — and the mirrors, and the linen garments, and the turbans, and the veils, Isa.3.24 — And instead of perfume there will be rot, and instead of a sash a rope, and instead of braided hair baldness, and instead of a fine robe a sackcloth wrapping — for beauty will be ashes.
  18. ↩Isa.3.24-Isa.3.25 — And instead of perfume there will be rot, and instead of a sash a rope, and instead of braided hair baldness, and instead of a fine robe a sackcloth wrapping — for beauty will be ashes. Isa.3.25 — Your men shall fall by the sword, and your mighty warriors in battle.
  19. ↩1Tim.6.17 — Command those who are rich in this present age not to be arrogant, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything for our enjoyment.
  20. ↩Ps.131.1 — O LORD, my heart is not lifted up, my eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me.

Notes

  1. 1 ↩graciam rendered as 'favor' here to capture the relational sense of gratia apud Deum; 'grace' would also be defensible.
  2. 2 ↩impregnasset rendered as 'conceived through her' to convey the sense of the Holy Spirit's action of bringing about conception in Mary; the Latin is deliberately terse.
  3. 3 ↩The parenthetical 'audeo dicere' signals the author's rhetorical boldness in making a claim about Mary's virginity depending on humility—a striking theological assertion that merits the reader's attention.
  4. 4 ↩'humilis' rendered as 'in your lowliness' to capture the adjectival force applied to the reader, rather than a generic 'humbly.'
  5. 5 ↩Luke 1:38 — Mary's response to the angel at the Annunciation.
  6. 6 ↩Echoes Luke 1:38 (ancilla Domini) and Luke 1:48 (respexit humilitatem ancillae suae).
  7. 7 ↩'que' in 'que mater eligitur' is ambiguous — possibly enclitic -que ('and') or relative pronoun ('who'). Rendered as relative to preserve sense: 'she who is chosen as mother.'
  8. 8 ↩Marginal gloss identifying Mary as the younger visiting the elder Elizabeth (cf. Luke 1:39–40).
  9. 9 ↩Marginal gloss: Elizabeth comes (to greet Mary, or Mary comes to Elizabeth — the direction depends on the liturgical or exegetical context).
  10. 10 ↩pericior: possibly peritior (more experienced/skilled); rendered as 'more experienced' to convey comparative force.
  11. 11 ↩diuiciarum: unusual genitive plural form of diuitiae; rendered as 'uncertain riches' to capture the sense of in incerto diuiciarum.
  12. 12 ↩arbitrum mentis non hominem sed deum querens: the contrast between human and divine judgment of the interior person is preserved; arbitrum rendered as 'judge' in the sense of one who passes judgment.
  13. 13 ↩lesit: form possibly laesit (perfect indicative of laedo); rendered as 'harmed' to convey the sense of causing injury or offense.
  14. 14 ↩maritate: form uncertain in the source; taken as ablative of married women (maritatae), parallel to widows and virgines.

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) →