Liber II, Pars II — Quod decet omnes cives, et maxime reges et principes sic solicitari circa regimen filiorum, ut ab ipsa infantia instruantur in fide. Cap. V.

Liber II, Pars II — Quod decet omnes cives, et maxime reges et principes sic solicitari circa regimen filiorum, ut ab ipsa infantia instruantur in fide. Cap. V.

It seems that three things pertain to faith, through which we can pursue a threefold way, that all citizens, especially kings and leaders, should be concerned about the upbringing of their children in such a way that they are instructed in faith from infancy. Faith, indeed, is primarily above reason: and those things that pertain to faith cannot be comprehended by reason. Therefore, those things that pertain to faith must be simply believed. Thirdly, they must be firmly adhered to. The first way is thus clear. For faith is indeed above reason, and those things that pertain to faith cannot be comprehended by reason: it is useful that those things which pertain to faith be proposed in that age when reason does not question the statements, but simply acquiesces to them. Such is the age of infancy. For infants, when something is proposed to them by their mother or father, do not seek the reason for the statements, since they do not have the use of reason, but simply acquiesce to the statements. The second way to demonstrate this is as follows. For those things that belong to faith are above reason, and therefore they must be accepted simply. However, one must firmly adhere to those things that belong to faith based on divine authority and simple belief, not on the clarity of reason; yet this is not inappropriate, because no one should doubt that divine wisdom and authority surpass all human understanding. If, therefore, the things that belong to faith must be accepted simply, it is appropriate to present such matters at that age, which is one of simple belief: such is the age of infancy. For as we said in the first book when we discussed the morals of youth, young people are simply credulous. And in Book 2. Rhetor. It is said that educated youth are solely formed by the law; however, there the philosopher refers to education from the law, maternal admonitions, and the documents of that faith which the parents uphold. If parents are immediately concerned to educate their children in the faith and in matters related to their laws, since that age is one of simple belief, how much more should those professing the Christian faith do so, when our law surpasses all other laws. For the Christian law alone is free from all contagion of error; in other laws, some falsehoods are mixed in. The third way to prove this is taken from the fact that one must firmly adhere to those things that are of faith. For we see that custom is like a second nature, as it is said in the book On Memory and Reminiscence; the reason for this is assigned in Rhetoric. Where it is said that nature is often custom. However, it is often close to what is Always: therefore, custom is akin to nature; the more something is accustomed, the more it uses nature, and the more fervently we adhere to it. Since we are more accustomed to those things we labor over in our infancy than to others; and consequently, we adhere more to them, so that we can firmly and without hesitation adhere to those things that are of faith; such things should also be proposed to us from our very infancy. Hence, the Philosopher says in the second book. Now. For those who want to prove that custom has great effectiveness, it is said that the laws show how much power what is customary has, in which fables and parables can have more influence due to custom than if they were truths. If, therefore, the laws of the Gentiles contain many fables and parables, that is, many fictional and ridiculous stories, they can have more impact because of custom, and they are thus applicable to the mind, if children become accustomed to them from infancy so that they can firmly adhere to the Christian faith, which is the only Catholic and orthodox faith, then from infancy those things which pertain to faith should be proposed to the youth. However, because understanding the articles of faith distinctly and treating the matters of faith subtly pertains to the clerics and teachers instructing others in the faith, which subtle examination the laity, and especially children, cannot grasp, it suffices that such things are proposed in a simple manner and in a certain summary: that what is said to them is that there is one God, the almighty creator of all, who is Father, Son, and Holy Spirit. That Adam, our first parent, having sinned, and the human race being infected through his sin, the Son of God, in order to redeem us, took on flesh in the blessed Virgin, and was born of her. That the Son of God suffered, died, and was buried for our sins. That he descended to the dead and brought out from there the captive souls that were there. That on the third day he rose from the dead. He ascended into heaven and sits at the right hand of God the Father. He will come again to judge: and we will all rise, and stand before His tribunal, giving an account of our own deeds. So, those who have done good will go into eternal life; but those who have done evil will go into eternal fire. Therefore, all citizens should be concerned about their own children, so that they may be instructed in this faith from childhood; this is especially true for kings and princes, as the fervor of their faith can lead to greater good for the Christian religion, while their lukewarmness can pose a greater danger to it.