De attencione ipsius ad audiendum.
The Threefold Duty of the Disciple
Drawing on Boethius, the chapter opens by defining the disciple's subjection as attentiveness to hearing, docility in understanding, and readiness to retain, grounded in Christ's call to listen and the warning that ignorance is the mother of all evils.
This subjection of a disciple, as Boethius says in the same place, ought to consist in three things, namely: that he be attentive to hearing, docile to understanding, and well-disposed to retaining. On the first, the Lord says in Matthew 13: 'Whoever has ears to hear, let him hear,' that is, for example, let him attend carefully, so that he may understand. For as the apostle Peter says in the third epistle of Clement: 'The mother of all evils is ignorance.1 . .
The Cost of Ignorance
Ignorance is shown to be a failure to recognize one's own good, which robs a person of every blessing; Ambrose is quoted to rebuke those who close their ears to truth.
. Ignorance is nothing other than failing to recognize what is good for you. . . And this robs us of every good thing as well. For while people remain ignorant of how much good knowledge holds, they will not allow the evil of ignorance to be driven out of their lives. That is his point. Therefore Ambrose says in his book On the Incarnation of Christ: 'Why do you close your ears as if they were wax and lead, and —'✦
Silence, Humility, and Discernment Required
Three virtues are named as essential for the attentive listener—silence, humility, and discernment—with silence commended through Ecclesiasticus 32 and Varro's image of philosophy welcoming a humble guest.
. . Disdaining what you've heard? As Varro says to the Athenian listener: 'Philosophy has no use for a fastidious stomach, and to a simple dinner it invites a cheerful guest.' More was said on this subject above, where the management of hearing was discussed. It should also be known that three things are required in the attention of a listener, namely: silence, humility, and discernment. First, silence — according to that passage in Ecclesiasticus 32: 'Listen in silence, and good favor will come to you because of your reverence.'
Silence as the Way of Wisdom
James 1:19 and Proverbs 1:5 commend listening over speaking; Augustine's reading of Mary sitting at the Lord's feet shows that silence preserves attentiveness, while Jerome recalls the Pythagorean discipline of five years' silence before speech.
In the letter of James we also read: 'Everyone should be quick to listen, slow to speak.'✦ Even if someone who picks up knowledge superficially seems well-informed about what he hears, it's still safer to listen than to speak, since 'the wise person who listens will grow wiser still,' as we read in Proverbs 1.✦2 That's also why we read in Ecclesiasticus 32: 'In many things act as one who is ignorant, and listen in silence while asking questions.' For this same reason, as Augustine says in his Discourses on the Words of the Lord, when Martha complained that Mary was leaving her to serve alone: 'Mary, sitting and listening to the Lord's teaching as a disciple, didn't wish to toil in answering, but preferred to entrust her case to the Lord.'✦ 'For if she were preparing a reply,' he says, 'she would lose her attentiveness to listening.' These are Augustine's words. Jerome too, writing on Ecclesiastes, says it was the discipline of the Pythagoreans to keep silent for a full five years and only then, once trained, to speak. In silence, however, humility is required — contrary to what Elihu says about himself, namely:
Humility Against Pride in Listening
Gregory's reading of Elihu in Job 32 exposes pride hidden in outward silence; true humility requires discernment so that a listener does not cling stubbornly to a teacher's private opinions, as Boethius warns.
In Job 32: 'I waited for your words,' he says, 'I heard your wisdom, while you debated with words, and while I thought you had something to say, I considered… etc.'✦ Gregory explains this in the Morals, book 23: 'Notice,' he says, 'Elihu, while speaking, shows how proudly he had kept silent.'3 For when he says, 'I waited for your words and I thought you had something to say,' he openly declares that he had been silent to hear the words of the elders, with the zeal of one judging rather than the desire of one eager to have kept silent.4 In humility, discretion is also required, namely… So that a listener should not immediately cling stubbornly to the private opinions of his own teacher, but should discern and compare. Hence also Boethius, where he says above: 'It is foolish,' he says, 'to trust entirely in the opinions of your own teacher.' But at first, indeed, it must be believed, until it becomes clear what he thinks. Then, however, one must suppose that he has erred in teaching, if perhaps it is found that something opposes his opinion.
The Folly of Blind Devotion to a Master
The cautionary tale of Nigrio, who transcribed every word of his master Montanus as sacred, illustrates the shame and confusion that come from uncritical attachment to a teacher's opinions.
. . . And so you should neither put complete trust in your own teacher, nor cling stubbornly to his notes or his opinions — as happened with Nigrio, who relied so heavily on the teachings of Montanus, his own master, that he would beg to have every word that fell from his master's lips copied into his notebooks, treating it as though it were sacred, with nothing held back. . . He used to preach in the schools. As a result he often went away confused with shame, silenced and at a loss.
Balancing Credulity and Discernment
Proverbs 14 and Aristotle are harmonized: initial belief in a teacher is proper, but one must remain ready to withdraw assent when stronger authority or reason demands it, as Boethius and Augustine teach.
This is Boethius. This is what is said in Proverbs 14: 'The innocent' — that is, the simple or foolish person — 'believes every word.' Nor does it conflict with what Aristotle says in the Elenchi: 'One ought to believe the person who speaks.' For that statement is understood as referring to simple credulity — namely, without stubbornness or obstinacy — so that one is ready to step back from that opinion whenever one encounters a stronger authority or a contrary argument. For this is what Boethius says: 'In the first place, one must believe, until it becomes apparent.' Then one must suppose that he has erred in teaching, if perhaps something is found that contradicts that opinion. Indeed, as Augustine says against Faustus in Disputation 11: 'In my works and those of my peers, even if the same truth is found as in divine Scripture, the authority is nonetheless far unequal.'
Scripture as the Supreme Authority
Augustine is invoked to show that only divine Scripture commands unquestioning assent; in all other matters freedom of judgment remains, confirmed by 1 John 4:1's command to test the spirits and Cyprian's counsel on discernment in hearing.
. . So that unless what is there disputed or related is demonstrated either by sure reason or by that canonical authority, anyone who is unwilling to believe is not to be blamed. And that excellent authority of the sacred canon of the Old and New Testament was confirmed by the apostles in their own times, and every faithful and devout understanding, being made subject to it, should serve it. Here Augustine hints that we're not bound to believe any human teaching entirely and without question, except only divine Scripture; but in every other matter the freedom to judge truth or falsehood is left to us. That's why it's rightly said in 1 John 4: 'Do not believe every spirit, but test the spirits to see whether they are from God.'✦ Hence also Cyprian the martyr, writing against the Jews, says: 'It is the office of the ears to receive anything whatsoever without distinction—' .
Test Everything, Hold Fast to the Good
The chapter closes with the counsel that the ears receive all things but faith accepts only what is proved worthy, echoing 1 Thessalonians 5:21: test everything and hold fast to what is good.
. to perceive — but faith, however, only in those things one has proved worthy of belief. For this reason it is also said in 1 Thessalonians 5: 'Test everything; hold fast to what is good.'✦
Read the original Latin
Hec autem discipuli subiectio, sicut ibidem dicit boecius, consistere debet in tribus, videl. , ut sit attentus ad audiendum, docilis ad intelligendum, beniuolus ad retinendum. De primo dicit dominus in matheo xiii: ‘qui habet aures audiendi, audiat,’ i. e. diligenter attendat, ut intelligat. ut enim dicit petrus apostolus in epistola clementis IIIa: ‘mater omnium malorum est ignorancia. . .
. Nec aliud est ignorancia, nisi non agnouisse, quod expedit . . . et hec omnibus eciam bonis fraudari nos facit. Dum enim ignorant homines, quantum habeat sciencia boni, malum ignorancie de se non paciuntur excludi.’ Hec ille. Ideo dicit ambrosius in libro de incarnacione christi: ‘Quid aures tanquam cera et plumbo clauditis et .
. . fastidientes auditis?’ ut enim ait uarro ad atheniensem auditorem: ‘renuit philosophia stomacum fastidientem et ad simplicem cenam hylarem inuitat conuiuam.’ De hac quoque materia plenius dictum est superius, ubi actum est de regimine auditus. Sciendum quoque, quod in audientis attencione tria requiruntur, sc. taciturnitas et humilitas et discrecio. primo quidem taciturnitas, iuxta illud ecclesiastici xxxii: ‘Audi tacens et pro reuerencia accidet tibi bona gracia.’
In epistola quoque iacobi legitur: ‘Sit omnis homo uelox ad audiendum, tardus autem ad loquendum.’ Nam et si forte sciolus sibi uideatur in hiis, que audit, tutius tamen est audire quam loqui, quoniam ‘audiens sapiens sapiencior erit,’ ut legitur in prouerbiis i. Hinc et in ecclesiastico xxxii legitur: ‘In multis esto quasi inscius, et audi tacens simul et querens.’ Propter hoc etiam, ut dicit augustinus de uerbis domini martha de maria conquerente, quod eam relinqueret solam ministrare: ‘maria sedens et audiens doctrinam domini tanquam discipula noluit respondendo laborare, sed causam suam maluit domino committere. Si enim,’ inquit, ‘pararet responsionem, remitteret audiendi attencionem.’ hec augustinus. Ieronimus quoque super ecclesiasten dicit, quod pythagoricorum disciplina est tacere per quinquennium et postea eruditos loqui. In taciturnitate uero requiritur humilitas contra illud, quod dicit helyu de se ipso, scil.
in iob xxxii: ‘Exspectaui,’ ait, ‘sermones uestros, audiui prudenciam uestram, donec disceptaretis sermonibus, et donec putabam uos aliquid dicere, considerabam etc.’ Quod sic exponit gregorius in moralibus libro xxiii: ‘Ecce,’ inquit, ‘loquens helyu ostendit, quam superbe tacuerit. Cum enim dicit: “exspectaui sermones uestros et putabam vos aliquid dicere,” aperte declarat se ad uerba senum iudicantis pocius studio quam discentis uoto tacuisse.’ In humilitate quoque requiritur discrecio, scil. ut non statim auditor singularibus opinionibus magistri sui pertinaciter adhereat, sed discernat et conferat. Hinc et boecius, ubi supra: ‘stultum est,’ inquit, ‘omnino magistri sui confidere sentenciis. Sed primo quidem credendum est, donec uideatur, quid senciat. Deinde uero fingendum est ipsum errasse docendo, si forte inueniatur, quod illius sentencie obuiat.
. . . Itaque nec magistro suo, nec quaternis omnino credat siue pertinaciter adhereat, sicut nigrio, qui montani, magistri sui, sentenciis in tantum confisus est, quod omne uerbum ab ipsius ore progressum quaternis exorabat et tanquam sacrum existimans, nichil aliud . . . in scolis predicabat. unde multociens pudore confusus, abibat conclusus.’
Hec boecius. Hoc est, quod dicitur in prouerbiis xiiii: ‘Innocens,’ id est simplex uel fatuus, ‘credit omni uerbo.’ Nec obstat, quod dicit aristotiles in elenchis: ‘oportet credere illum, qui dicit.’ Illud enim accipitur de simplici credulitate, scil. absque pertinacia uel obstinacione, ita, quod paratus sit ab illa sentencia resilire, si quando reperiat forciorem auctoritatem uel racionem contraire. hoc est enim quod dicit boecius: ‘primo quidem credendum esse, donec uideatur. Deinde fingendum illum errasse docendo, si forte inueniatur, quod illi sentencie obuiat.’ Siquidem et augustinus dicit contra faustum disputacione xia: ‘In opusculis meis ac mei similium, licet eadem, que et in scriptura diuina, inueniatur ueritas, longe tamen impar est auctoritas .
. . unde nisi uel racione certa uel ex auctoritate illa canonica, quod ibi disputatum uel narratum est, demonstretur, siquis credere noluerit, non reprehenditur. Ac illa sacri canonis ueteris et noui testamenti excellens auctoritas apostolorum est firmata temporibus, cui subiectus seruiat omnis fidelis et pius intellectus.’ Ecce hic innuit augustinus, quod nullius doctrine tenemur omnino et irrefragabiliter credere, nisi tantum diuine scripture, sed in qualibet alia nobis relinquitur libertas iudicandi de ueritate uel falsitate. unde recte dicitur Ia iohannis iiiio: ‘Nolite omni spiritui credere, sed probate spiritus, si ex deo sunt.’ Hinc et cyprianus martir contra iudeos: ‘Aurium,’ inquit, ‘officium est quelibet indifferenter . .
. percipere, fidei uero non nisi, que probauerit credere.’ Propter hoc etiam dicitur Ia ad thessalonicenses v: ‘Omnia probate, quod bonum est, tenete.’
Scripture echoes
- ↩Jer.6.10;Acts.7.51 — To whom shall I speak and bear witness, that they may listen? Behold, their ear is uncircumcised; they cannot pay attention. Behold, the word of the LORD has become to them a reproach; they take no delight in it. Acts.7.51 — You stiff-necked people, uncircumcised in heart and ears! You always resist the Holy Spirit. As your fathers did, so you do.
- ↩Jas.1.19 — Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger;
- ↩Prov.1.5 — Let the wise listen and increase in learning, and the discerning acquire skillful counsel.
- ↩Luke.10.38-Luke.10.42 — Now as they went on their way, he entered a certain village, and a woman named Martha welcomed him into her house. Luke.10.39 — She had a sister called Mary, who also sat at the Lord's feet and listened to his word. Luke.10.40 — But Martha was distracted by much service. She came up and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me." Luke.10.41 — But the Lord answered her, 'Martha, Martha, you are worried and troubled about many things.' Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
- ↩Job.32.6-Job.32.7 — Then Elihu son of Barakhel the Buzite answered and said, 'I am young in days, and you are aged; therefore I held back and feared to declare my knowledge to you. Job.32.7 — I thought, 'Let days speak, and many years teach wisdom.'
- ↩1John.4.1 — Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.
- ↩1Thess.5.21 — But test all things; hold fast to what is good.
Notes
- 1 ↩The citation is attributed to 'the apostle Peter in the third epistle of Clement.' This appears to be a pseudepigraphal or misattributed source; the sentiment is widely echoed in patristic literature. The translation preserves the attribution as given in the source text.
- 2 ↩Sciolus carries a pejorative sense of superficial or pretentious knowledge; 'smatterer' captures that tone.
- 3 ↩Quod is treated as a connective referring back to the Job quotation rather than as a relative pronoun introducing a new clause; the sense is 'which point Gregory thus explains.'
- 4 ↩The contrast between iudicantis studio and discentis uoto is rendered to preserve the sense that Elihu's silence was motivated by a judge's zeal rather than a learner's longing, but the precise nuance of the participles is open to interpretation.
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