HERE BEGINS THE LETTER of ABBOT JOHN TRITHEMIUS of SPONHEIM to GERLACH, ABBOT of the MONASTERY at DEUTZ

INCIPIT EPISTOLA IOHANNIS TRITEMII ABBATIS SPANHEMENSIS AD DOMINUM GERLACUM ABBATEM TUICIENSIS CENOBII

Thus you charitably insisted that I write something that would cause your monks to more easily love the art of copying. You thought that such an occupation would be profitable for many and should be recommended to our monks. In all humility I consented to your request and promised to do something I knew only too well would exceed my intellectual capacity; but I was relying on the help of God and fraternal charity which in this life remain the only sources of our strength.

CH. 10: TEXTS MONKS SHOULD COPY

Cap. X.  DE MATERIA QUAM SCRIBANT.

IF you ask which texts monks are to copy, the answer is simple: whatever their superiors ask of them under obedience. It is for the abbot or prior to assign tasks to the individual scribe. There may be brothers whose faith is not yet firmly grounded. Their superiors should be careful not to assign to them the copying of texts which could further weaken their faith. Not everybody should read everything. The copying of such texts should be entrusted to solid and discriminate brothers who know how “ to suck honey from stone”  and “oil from the hardest rock” (Deut 32:13)..

Si autem queratur, quales materias monachi debeant scribere, breviter respondemus, quod tales quales obedientia superiorum iniungit. In abbatis vel prioris arbitrio est, quid unicuique ad scribendum velit iniungere. Caveant tarnen ne infirmis fratribus tales materias ad scribendum committant, de quarum lectione infirmiores fiant. Non enim expedit omnes materias legere omnibus. Quod si tale quid scribi debeat committatur fratribus fortioribus et eruditis, qui noverint mel sugere de petra et oleum de saxo durissimo (Deut 32,13).

Monks should copy with particular zeal the commentaries on Scripture written by the holy Fathers. These books will instruct them in every direction in their knowledge of the mysteries of God.

Libri autem sanctorum patrum, quibus divinas explanavere scripturas, a monachis singulari studio scribendi sunt, quia ex illorum notitia ad intelligentiam mysterioruma dei copiosius instruuntur.

But they should also copy with great care those treatises of the Fathers suited to arouse their piety. Generally speaking, all books which encourage good morals and the unity of the true faith should be available for study by the monks.

Sed et eorundem tractatus, qui ad excitandam devotionem idoneib sunt, precipua intencione a nostris scriptoribus sunt scribendi. Et generaliter omnes libri, qui vel bonis moribus instituendis vel orthodoxe fidei integritati deserviunt, ad monachorum studia sunt comparandi.

By no means do we wish to exclude books on secular sciences. They are of particular value because their knowledge will serve our understanding of Scripture. The monks of old, well aware of this, were instructed in all disciplines of secular education. There are four disciplines monks should master as far as their state of life is concerned and without which the unity of the Church cannot be maintained for long: theology, music, law and chronology. The knowledgeable will understand the reason; we have elaborated on this elsewhere. Our scribes are to be warned not to consider knowledge of secular sciences useless.

Sed nec secularium litterarum codices recusamus, immoe diligimus, quorum scientia ad intelligentiam sanctarum scripturarum nobis valde necessaria est. Hoc monachi veteres non ignorantes in omnibus disciplinis secularis litterature instituebantur. Quattuor autem monachis, quantum ad eorum statum attinet, scienda sunt, sine quorum scientia unitas ecclesiastica non diu possete in suo robore subsistere: Theologia, musica, iura et ars computistica. Intelligentibus rationes singulorum aperte sunt, quas in alio loco plenius digessimus ². Et de his quoque scriptores nostri fuerant admonendi, ne litterarum secularium scientias velut inutiles reputarent.

The discretion of the abbot will supply texts for copying according to the mental capacity of the individual scribe. But if an abbot becomes involved in secular affairs — as many do — and neglects books, his monks should nevertheless continue in their occupation of copying and not abandon this useful task because of the indifference of their abbot.

Providentia itaque abbatis unicuique pro suo captu quod scribat provideat. Si autem abbates curis secularium rerum se immerserint (quod plures faciunt), neglectis libris, monachi nichilominus studium scribendi continuent, nec ob negligentiam abbatum suum profectum velint amittere.

In such a case the prior should carefully compensate for the negligence of the abbot and assign to the brothers proper texts for copying. For I know many famous monasteries whose priors built up quite substantial libraries without the interference of their abbots.

In hoc casu suppleat defectum abbatis desidiosi prior sollicitus et ordinet fratribus convenientes ad scribendum materias. Scio enim plura insignia monasteria, quorum priores (abbatum non obstante desidia) ornatissimas bibliothecas instruxerunt.

But if the matter is left to the discretion of the brothers, each one should choose an individual author whose works he will copy: one Origen, another Basil, another Augustine, another Jerome, each one according to his inclination. In this way they will progress further in their knowledge of Scripture. But if they are not free in their choice, they should know that they have no right to persist in their own preference in defiance of their superiors.

Ergo si fratres ad scribendum sunt liberi, eligant sibi doctores singulos quorum volumina scribant, unus Originem, alter Basilium, alius Augustinum, alter Hieronymum et sic de ceteris, secundum uniuscuiusque inclinationem, quia ex hoc amplius in sacro studio plerumque proficiunt. Si autem liberi non sunt, noverint obedientiam prelati electioni proprie iure preferendam.

YOU scribes who want to advance in the study of Scripture should begin compiling that sort of notebook called a florilegium. When you copy and scrutinize the works of the holy Fathers and your eye meets something striking and worth remembering, then you should follow the apt example of the bee: collecting in booklets useful sentences like fragrant pollens to have them at hand and so to know where to find a convenient turn of phrase at any time. We read that this was the custom of the Venerable Bede, of Rabanus Maurus, Cardinal Bonaventure and, as we know, of many other scholars. This technical device will greatly contribute to your understanding of Scripture.

Fratres etiam scriptores, qui volunt in studio divinarum scripturarum proficere, faciant sibi libellos, quos rapiarios vocant, ut quando libros sanctorum patrum scribendo transcurrunt, si quid memoratu dignum invenerint, exemplo sagacissime apis colligant et sententias utiles quasi odoriferos flores in alveario sui voluminis congerentesf, in promptu habeant quo tempore opportuno sermonem convenientem proferre sciant. Hoc venerabilis Beda monachus fecisse legitur, hoc Rabanus abbas, hoc Bonaventura cardinalis, hoc alii complures doctissimi viri actitasse memorantur. Multum quippe ad intelligentiam sacre scripture proficit, qui hunt discendi ordinem custodit.

Everybody should be careful not to put his private studies above the interests of the many nor to forget the good of obedience in his desire to accumulate a private collection. Studies contrary to the rules of obedience will not prosper. A balance must be maintained; one should neither do too little writing nor prefer his own interest to obedience and charity. But while the moist pages are drying or your head is throbbing from tiring labor, then you may turn to the consolation of your collected treasures. The same could be done on feastdays during the free time after prayers.

Sed caveat, ne studium privatum utilitati preferat plurimorum, hoc est, ne suis collectionibus continue immorando bonum obedientie pretereat. Non enim prosperabuntur studia que legibus obedientie repugnant. Teneat in utroque medium, ne nimium scribendo deficiat neque sibi vacans obedientiam et charitatem suis commodis postponat. Dum folic humida siccantur vel fatigatum ex labore ⁶⁰ tremitat caput, velut pro solacio suis collecturis invigilet. Sed et diebus festis, dum ab orationibus vacat, talia curet.

CH. 16: EXHORTATION to STUDY
and LOVE [SACRED] SCRIPTURE

_{[LD ....}AND now, beloved brethren, receive our invitation with good will and prepare yourselves to eagerly copy the books of sacred teaching. What we said in commending scribes will offer you the proper perspective. Never neglect this great good; never cease in your devotion to copying [texts].   

Iam nunc igitur, charissimi fratres, cohortationem nostram cum benivolentia suscipite et ad scribendos libros sacre doctrine vos ⁵ sedulo preparate. Ex his enim, que in commendationem scriptorum exposuimus, advertitis, quid de tali officio sentire debeatis. Nolite ergo tantum bonum negligere, nolite a scribendi studio cessare.

It is the scripture that, as it were, bestows immortality and survival after death. Whatever one attempts, however one glories in accomplishing his proper tasks, it is only the scripture that will conserve his memory after death. The sacred books renew, as it were, the memory of their authors. But those who neglect writing will be quickly be forgotten, as if they had never lived. You, however, will be remembered through the books you have written [i.e. copied], gloriously transmitted to posterity.

Scriptura enim est, que vos quodammodo reddit immortales et etiam post mortem superstites. Agant singuli quod volunt, glorientur ¹⁰ in officio quod didicerunt, sola scriptura est que vos etiam defunctos in memoria conservabit. Libri enim sancti quasi renovatores memorie auctorum suorum cunt. Qui autem scribere negligunt, mox ut mortui fuerint, in oblivionem omnium, tanquam non fuissent, cito deveniunt; vestra autem memoria ex libris quos scribitis ¹⁵ cum gloria transibit ad posteros.

We do not  say that this should be your intention in writing; you[r memory] may endure in any case. May it be far from you _[...LD] to expect from so sacred an occupation such empty desires and vain glory as reward for your labors. But if you wish to affix your name to the books you copy, your purpose should be to ask those who come after you for their prayerful intercession and to suggest that they follow your example. Only with this intention can you unhesitatingly and by right affix your signature to your books.

Nec dicimus quod hac intencione debeatis scribere, cum id preter intentionem possit evenire. Absit procul a sancto opere tam stulta cupiditas, ut famam pro laboris premio concupiscat inanem. Si autem nomina vestra codicibus a vobis scriptis volueritis imprimere ²⁰, ea intencione faciendum est, ut vel ad suffragium posteros vel ad imitationem intendatis provocare. Tali enim intuitu codicibus vestris nominum titulos secure et licite potestis subscribere.  ...LD]

If with this intention, venerable scribes, you write something profitable, you will rightly gain additional merit as often as someone is called to penance by your writing. You are poor and cannot give alms. Nor do you own anything with which you could perpetuate your memory. Listen to me, if you do not want to part from this life without a tangible legacy. Copy carefully the books and works of the holy Fathers and you will leave behind a glorious legacy. If humble alms of bread and water can so effectively wipe out sin, what then could the burning piety of the scribe not do? If God so liberally rewards him who in this world feeds the mortal poor, what then will be your reward who provide food for immortal souls? It is right and just that spiritual gifts are preferred to corporeal ones.

Vobis etiam, o venerandi scriptores, utilia ex intencione scribentibus post mortem accidentale meritum subvenire non immerito creditur, quotiens ad penitentiam aliquis ex vestra scriptura provocatur. Vos pauperes nichil habetis unde possitis elemosynam facere, neque possidetis aliquid ut pro vestri memoria testamentum valeatis confirmare. Audite ergo meum consilium, ne sine testamento notabili ab hac vita decedatis. Libros et opuscula sanctorum patrum cum diligentia scribite, et testamentum gloriosum feceritis. Nam si elemosyna panis et aque exigua tam efficaciter peccatum extinguit, quid tam ingens pietas scriptorum non poterit? Si copiose remunerabitur apud deum, qui pauperes hic pascit morti obnoxios, quanto premio donandi estis, qui animas pascitis immortales? Spiritualia enim dona carnalibus iure preferuntur.

May the hands of those whose labor has copied for us so many volumes of the holy Fathers live and then rest in peace because their admirable work was devoted to the glorious exaltation of the Church, the mother of all the faithful. I pray that their memory with almighty God may never fade, that the names of the scribes be forever entered in the book of life. May the Lord grant them for their labors a reward beyond measure and may they never be removed from his sight. May they drink from the fountain of the Savior (Cf. Is. 12:2) — they, who through their toil have offered us the drink of salvation. They who have handed to us such salutary advice for a good life shall live forever in the bliss of eternity.

Vivant manus ille ac feliciter cubent, que nobis tot sanctorum patrum volumina suis laboribusv conscripserunt, beati scriptoris venerandi labores, quibus tam magnifice sustentatur fidelium mater ecclesia. Sit memoria illorum apud altissimum et nomina scriptorum in libro vite sine fine conscripta permaneant. Reddat illis dominus laborum suorum inestimabile premium et ab eius conspectu nunquam separentur. Bibant illic de fontibus salvatoris (Cf. Is. 12:2) , qui nobis suis officiis potum propinavere salutis. Vivant, vivant et in eternum feliciter vivant, qui nobis ad bene vivendum tam opportuna consilia tradiderunt.

In this way you also will accumulate for yourselves a legacy of holiness never to be forgotten. Copy books as long as you live, and you shall harvest rich fruit even after your death. No labor should prevent you from copying, no pleasure should distract you. To renew the works of the saints by your copying will help your salvation more than to give to the poor perishable riches, which is not only difficult but altogether impossible for you. Let worldly people pursue their interests, let vagrant monks live in idleness, let unrefined abbots enjoy horses, let loafers enjoy their hawks, let others run around with hunting dogs —

Facite et vobis testamenta huiuscemodi sanctitatis, que nulla unquam oblivione peribunt. Libros iam scribite dum vivitis et post mortem copiosum fructum colligetis. A scribendo labor nullus vos terreat, nulla voluptas prepediat, plus vestre saluti conducet sanctorum ⁵⁰ volumina renovando scribere quam perituris diviciis pauperes ditare. Et illud quidem vobis non tam difficile quam impossibile est. Sectentur sua studia homines mundani, ocio vacent monachi dissoluti, abbates stolidi in equis delectentur, vagi ludant alii in avibus celi, in canibus alii discurrant venaticis,

but you should be occupied with the holy texts while meditating on the law of the Lord and so guaranteeing by your labor the continuance of the Church (cf. Richard de Bury, Philobiblon, ed. E. C. Thomas, S. 42). Many are boundless in their greed for gold, they buy one field after another (cf. Is 5:8), they build houses which will not last, but you should be convinced that the fame of your name will stand higher than the people of this world will ever be able to understand. You are above the world. You should not yield in disgrace to what is low. Despise steadfastly what you cannot love without incurring guilt.

vos in lege domini meditantes litteris sanctis consulite et ecclesie vestris laboribus in futurum providete (Cf. Richard de Bury, Philobiblon, ed. E. C. Thomas, S. 42). Licet aurum sine modo sitiant plurimi, licet agrum agro copulent (Cf. Isai 5,8), licet ruituras domus in altum edificent, vos nominis vestri famam in altioribus scitote consistere, quibus de mundo non expedit similia cogitare. Vos mundo altiores estis, nolite vos turpiter inferiori submittere. Contemnite fortiter, quem sine culpa non potestis diligere.

Copy the texts of the saints; read them with devotion. Nothing will contribute more to your contempt of the world than giving yourselves lovingly to the study of holy Scripture. Its knowledge is a lamp for our feet (Ps 119:105) that we may not stumble in the total darkness of the road we have to walk. This knowledge will be our guide lest we go astray.

Scribite libros sanctorum, eosque cum devocione legendos inspicite, quia nihil vobis ad contemptum mundi adeo proficit quam si cum amore scripturis studium impendatis. Hec enim sacratissima scientia lucerna pedibus (Ps ¹¹⁹,¹⁰⁵) nostris est, ne in via hac plena tenebris, qua ⁶⁵ gradimur, offendamus, ipsa comes nostri itineris, ne erremus.

This knowledge of Scripture is like a mirror held up to the mind of the faithful that they may clearly perceive their inner being (Cf. Gregor, Mor., Lb. II, C.1, PL 75, 553. 100). As we see the flaws and defects of our face in a real mirror, so can we recognize in the mirror of Scripture the negligence of our actions. Scripture awakens the disloyal, incites the hardened and the negligent and teaches the ignorant. Scripture transmits to us an incredibly great good, if we read it with attentive surrender. It opens our mind to higher knowledge, separates the intellect from the vanities of the world and leads it back to love of God. It happens not rarely that our acquaintance with Scripture frees and removes us far from the inordinate desires of the world so that we seem to be no longer part of it. And the longer we surrender to the love of Scripture, the less shall we remember the distractions of the world. True joy which draws its force from the one truth that is God despises both the flatteries and the adversities of this world as if they were but dirt. To think frequently of the happiness of this world will harm the servants of God. No greater and more salutary joy can be had in this life than by lovingly and consciously engaging our mind with the sacred texts.

Hec pro speculo menti fidelium opponitur, ut facies interior clare videatur (Cf. Gregor, Moralia, Lib. II, Cap. 1, MPL 75, 553. 100). Nam quemadmodum vultus nostri maculas in speculo materiali conspicimus, ita in sacra scriptura actionum nostrarum negligentias videmus. Illa enim delinquentes nos corripit, torpentes ⁷⁰ pungit, negligentes excitat, ignaros informat. Magnum et incredibile bonum nobis sancta scriptura conferre dinoscitur, si cum humili devotione attentius legatur. Nam intellectum nostrum ad eruditionem illuminat, mentem a mundi vanitatibus elongat et in dei amorem reformat. Sepe enim illius familiaritate abstracti ⁷⁵ eousque a mundi concupiscentiis dividimur, ut non esse in mundo nobis videamur. Et quanto in eius amore diutius consistemus, tanto minus de seculi varietate cogitamus. Vera namque leticia, que de sola veritate, que deus est, vires accipit, huius mundi tam blanda quam aspera velut stercora contemnit. Nocet enim servis dei huius ⁸⁰ mundi intensius cogitata felicitas. Maior autem et salubrior leticia in hac vita non acquiritur, quam si mens bene sibi conscia in sacris litteris cum amore occupetur.

The repeated reading of holy Scripture in humble surrender will fill the human mind with inestimable joy. When the admirer explores Scripture with faithful devotion, the eye of the mind is gently lifted to heavenly contemplation. Nothing will separate a monk from the love of this world more than to surrender his mind zealously and at all times to the reading of holy Scripture. The divine texts are permeated with the blessing of the Holy Spirit. Those who read them attentively will experience the all-powerful consolation of divine love. I know of no other fire so strong with the love of God than the captivating knowledge of Scripture. Love it, and it will exalt you before God and men. With it you will possess everything that is good (cf. Prov 4,6 ff). He who clings to it honestly will possess everything.

Lectio enim sacra, si cum devocione et humilitate frequentetur, mentem hominis inestimabili gaudio letificat, que dum  a suo ⁸⁵ amatore cum pietate discutitur, cordis oculus in contemplatione celestium dulciter soporatur. Nichil adeo monachum ab amore huius mundi separat, quam si animum suum sacris lectionibus cum desiderio omni tempore impendat. Eulogia siquidem sancti spiritus in divinis scripturis habentur, que dum intenta lectione percurrimus, vim divini amoris quam suavissime percipimus. Non sum charitatis dei expertus tam valens incendium, sicut amorosam scientiam sanctarum scripturarum. Ama illam et exaltabit te coram deo et hominibus, omniaque bona pariter cum ilia possidebis (Cf. Prov 4,6 seqq). Nam qui earn veraciter tenet, omnia possidet.

Scripture teaches the wisdom of God (Wis 8:4) and goes hand in hand with divine knowledge. So now, brothers, listen to me: Devote yourselves entirely to Scripture, the source of true delight, so that in her service we may approach the glorious throne of God. For in the court of the heavenly ruler, Scripture stands pre-eminent like a queen. Let us reflect upon the venerable monks of our Order who, in their day, were inflamed with a great yearning for holy Scripture. Let us try, as best we can, to imitate their sacred studies so that we may arrive at the glory which they, by the help of God, have obtained through learning and holiness.

Doctrix est enim discipline dei (Sap 8,4) et habet cognitionem eius amicam. Nunc ergo, fratres, audite me, et hanc matrem pulchre dilectionis omni devocione excolite, ut eius ministerio ad thronum glorie magni dei perduci mereamini. In curia enim celestis imperatoris ista mater velut regina notissima este. Intueamur, o fratres, nostri ordinis monachos ¹⁰⁰ reverendissimos, qui magno desiderio sanctarum scripturarum olim flagraverunt, eorumque sancta studia, quantum possumus, imitemur, ut ad gloriam, quam doctrina et sanctitate domino largiente adepti sunt, nos quoque venire mereamur.

Nobody should hide behind the excuse: “ Without guidance I cannot progress.”  You can always find teachers. Clean the storehouse of your mind and God will bring in the wheat of Scripture. The Holy Spirit will have nothing to do with falsehood nor stay in a body that is in debt to sin (Wis 1:4 ff.).. You have to cleanse the house of your conscience that it may become a fitting home for holy Scripture because a monk who wants to see results in his study of the Bible must begin with the reformation of his morals.

Nemo in excusationem sui dicat: »Non queo sine docente ^proficere105 «, cum preceptores semper possitis invenire. Mentis vestre purgate horreum, et deus triticum faciet inferri scripturarum. Spiritus enim sanctus discipline effugiet fatum, nec habitat in corpore subdito peccatis (Sap 1,4 seq). Mundanda est ergo domus conscientie ut digna fiat habitatio scripturarum, quia monachus, qui sacras scripturas vult ¹¹⁰ utiliter discere, a correctione morum debet inchoare.

Nor is it necessary to leave the cloister in order to study. You can find within the monastery everything you need for your progress. We know that in former times many learned monks of our Order received their training exclusively within the monasteries. Bede, a priest and monk educated in all disciplines, was seven years old when he was entrusted to the monastery, and it was there that he acquired all his knowledge (Bede, His. Eccl., ed. Plummer, 357, ed. Colgrave-Mynors, 566):. Among his disciples was the scholar Alcuin, later teacher of Charlemagne, and the monks Claudius of Turin and John Scotus, both distinguished by their sacred and secular learning and both with a thorough command of Latin and Greek; many of their outstanding works still survive. Rabanus Maurus, abbot and archbishop of Mainz, entered the monastery of Fulda while still a boy. His works give proof of his progress in every field of knowledge.

Nec opportet vos propter studium monasterium deserere, quia unde proficiatis dorai potestis invenire. Multos enim doctissimos monachos olim in ordine nostro claruisse cognovimusg, quos tantum in cenobiis studuisse scimus. Beda presbiter et monachus ¹¹⁵ undecumque peritissimus septennis cenobio traditus fuit, in quo, quicquid scripturarum didicit, hausit (Beda, Historia ecclesiastica, ed. Plummer, 357, ed. Colgrave-Mynors, 566):. Cuius discipuli fuerunt inter ceteros eruditissimi Alcuinus, preceptor postea Caroli Magni, Claudius et Johannes Scotus monachi in omni doctrina tam divina quam seculari excellentes, greco et latino sermone instructi, quorum ¹²⁰ multa preclara extant opuscula. Rabanus abbas et Maguntinus  archiepiscopus pene adhuc puer Fuldensi monasterio traditur, qui quantum in omni scientia profecerit eius volumina testantur.

His abbot sent him to France to study under the above-mentioned Alcuin under whose tutelage Rabanus remained for many years in the monastery. Walafrid Strabo, supposedly a monk at Fulda, the disciple and scribe of Rabanus, was quite young when he was made a monk and became a famous scholar. Haymo of Halberstadt, Notker Balbulus and Hermann the Lame are considered men of great learning as were innumerable other monks who humbly spent their lives under the Rule of St. Benedict and attended only monastic schools.

Hunc tarnen abbas suus Fuldensis studii causa in Franciam misit ad Alcuinum abbatem, cuius iam fecimus mentionem, sub cuius magisterio muftis annis perseveravit in cenobio. Strabus monachus Fuldensis discipulus et scriba Rabani abbatis fuisse dicitur, qui iuvenis cenobio datus doctor insignis effulsit. Sic Haymo, ‘ sic Notgerus’ , sic Hermannus contractus, sic alii pene innumerabiles monachi doctores excellentes sunt habiti, qui sub regula Sancti Benedicti humiliter conversantes cenobia pro gymnasiis habuerunt.

And we have no reason to say that they lacked universally accepted teachers. They did have their teachers, and their teachers were monks, sharers of the common monastic life, who knew how to instruct no less in the pursuit of monastic perfection than in science and knowledge. Perhaps we too shall find teachers if we are only willing to become pupils. Unless humility and love of Scripture join hands neither will the studies of monks serve the purpose of the Order nor will the monks themselves advance in knowledge and learning. Love of Scripture without humility destroys the good order of monastic discipline, and humility without love of Scripture will never suffice for the knowledge of God’ s word. Both must be embraced unreservedly if we want to become scholars in the monastery.

Nec dicimus illis defuisse magistros, qui aliorum preceptores habiti sunt. Magistros omnino habuerunt, sed monachos et regularis vite consocios, qui eos non minus vita quam doctrina instruebant. Nos quoque magistros forsitan inveniremus, si vellemus esse discipuli. Nisi enim humilitas et amor scripturarum mutuo sibi consentiant, monachorum studia nec expediunt ordini nec proficiunt. Amor enim scripturarum sine humilitate regularis vite disciplinam destruit, humilitas sine amore ad scientiam earundem non pertingit. Qui ergo in cenobio doctus fieri desiderat, hec duo inviolabiliter conservet.

It is we who have to follow in the footsteps of the holy Fathers who, in their humble love, dedicated themselves to Scripture. The grace God bestowed upon them will not be denied us if we devoutly pray and read. The greater our industry in reading the Bible, the greater the fruit we shall harvest. And the fruit we seek in holy Scripture is love of neighbor and the unshakable knowledge of our blessed Savior.

Imitemur sanctos patres divinis scripturis cum humili amore insistentes et quod illis gratia divina contulit, nobis orantibus et legentibus sedule non negabit. Quanto enim quisque in lectione assiduus fuerit, tanto fructum ex eis uberiorem capit. Fructus autem, quem in sacris scripturis querimus, amor et proximi est et nostri agnitio piissimi salvatoris.