xxv ad
Rust. Monach.): "Love the science of the Scriptures and thou shalt
have no love for carnal vice." For it turns the mind away from
lustful thoughts, and tames the flesh on account of the toil that
study entails according to Ecclus. 31:1, "Watching for riches*
consumeth the flesh." [*_Vigilia honestatis._ St. Thomas would seem
to have taken _honestas_ in the sense of virtue]. It also helps to
remove the desire of riches, wherefore it is written (Wis. 7:8):
"I . . . esteemed riches nothing in comparison with her," and (1
Macc. 12:9): "We needed none of these things," namely assistance from
without, "having for our comfort the holy books that are in our
hands." It also helps to teach obedience, wherefore Augustine says
(De oper. Monach. xvii): "What sort of perverseness is this, to wish
to read, but not to obey what one reads?" Hence it is clearly fitting
that a religious order be established for the study of letters.

Reply Obj. 1: This commentary of the gloss is an exposition of the
Old Law of which the Apostle says (2 Cor. 3:6): "The letter killeth."
Hence not to know letters is to disapprove of the circumcision of the
"letter" and other carnal observances.

Reply Obj. 2: Study is directed to knowledge which, without charity,
"puffeth up," and consequently leads to dissent, according to Prov.
13:10, "Among the proud there are always dissensions": whereas, with
charity, it "edifieth and begets concord." Hence the Apostle after
saying (1 Cor. 1:5): "You are made rich . . . in all utterance and in
all knowledge," adds (1 Cor. 1:10): "That you all speak the same
thing, and that there be no schisms among you." But Jerome is not
speaking here of the study of letters, but of the study of
dissensions which heretics and schismatics have brought into the
Christian religion.

Reply Obj. 3: The philosophers professed the study of letters in the
matter of secular learning: whereas it becomes religious to devote
themselves chiefly to the study of letters in reference to the
doctrine that is "according to godliness" (Titus 1:1). It becomes not
religious, whose whole life is devoted to the service of God, to seek
for other learning, save in so far as it is referred to the sacred
doctrine. Hence Augustine says at the end of _De Musica_ vi, 17:
"Whilst we think that we should not overlook those whom heretics
delude by the deceitful assurance of reason and knowledge, we are
slow to advance in the consideration of their methods.