CHAPTER V The priest ought to be well skilled in the art of reasoning
CHAPTER V
The priest ought to be well skilled in the art of reasoning
409. Why should one mention the carpings of private persons? For these are not less than external assaults, and even afford more toil and trouble to a teacher. Some, through meddlesomeness, without cause and to no purpose, wish to interfere in what cannot be learned, and would not profit them if they could learn it. Others again, require of him investigations into the judgments of God, and force him to fathom the great abyss: for, (says the Psalmist), ‘Thy judgments are a great deep.’
410. As for faith and personal behaviour, you will find few that are anxious about them; but many more who busy themselves and ask questions about things which it is not possible to explore, and the search after which provokes God. For when we strive to learn what He wills we should not know, we shall never know it. (How can we if God is unwilling?) And the only result is to run into danger through our inquisitiveness.
411. Nevertheless, although such is the case, if anyone should with authority silence those who search out these inexplicable matters, he wins for himself the reputation of folly and ignorance. Wherefore, he who is in office, must here employ great prudence, that he may divert them from improper inquiries, and avoid the accusations which have been mentioned.
412. Against all these things, no other help has been given than that of speech alone, and if anyone be destitute of that power, the souls of the men who are placed under him will be continually no better off than ships which are tempest-tossed; I mean those of the weaker and more inquisitive. Therefore the priest must do everything he can to acquire this faculty.