Enchiridion (Faith, Hope, and Love)

Introduction — What Is Wisdom?

The Enchiridion,

Addressed to Laurentius;

Being a Treatise on Faith, Hope and Love.

Translated by Professor J. F. Shaw, Londonderry.

Contents

• Introductory Notice
• Argument
• Chapter 1
• Chapter 2
• Chapter 3
• Chapter 4
• Chapter 5
• Chapter 6
• Chapter 7
• Chapter 8
• Chapter 9
• Chapter 10
• Chapter 11
• Chapter 12
• Chapter 13
• Chapter 14
• Chapter 15
• Chapter 16
• Chapter 17
• Chapter 18
• Chapter 19
• Chapter 20
• Chapter 21
• Chapter 22
• Chapter 23
• Chapter 24
• Chapter 25
• Chapter 26
• Chapter 27
• Chapter 28
• Chapter 29
• Chapter 30
• Chapter 31
• Chapter 32
• Chapter 33
• Chapter 34
• Chapter 35
• Chapter 36
• Chapter 37
• Chapter 38
• Chapter 39
• Chapter 40
• Chapter 41
• Chapter 42
• Chapter 43
• Chapter 44
• Chapter 45
• Chapter 46
• Chapter 47
• Chapter 48
• Chapter 49
• Chapter 50
• Chapter 51
• Chapter 52
• Chapter 53
• Chapter 54
• Chapter 55
• Chapter 56
• Chapter 57
• Chapter 58
• Chapter 59
• Chapter 60
• Chapter 61
• Chapter 62
• Chapter 63
• Chapter 64
• Chapter 65
• Chapter 66
• Chapter 67
• Chapter 68
• Chapter 69
• Chapter 70
• Chapter 71
• Chapter 72
• Chapter 73
• Chapter 74
• Chapter 75
• Chapter 76
• Chapter 77
• Chapter 78
• Chapter 79
• Chapter 80
• Chapter 81
• Chapter 82
• Chapter 83
• Chapter 84
• Chapter 85
• Chapter 86
• Chapter 87
• Chapter 88
• Chapter 89
• Chapter 90
• Chapter 91
• Chapter 92
• Chapter 93
• Chapter 94
• Chapter 95
• Chapter 96
• Chapter 97
• Chapter 98
• Chapter 99
• Chapter 100
• Chapter 101
• Chapter 102
• Chapter 103
• Chapter 104
• Chapter 105
• Chapter 106
• Chapter 107
• Chapter 108
• Chapter 109
• Chapter 110
• Chapter 111
• Chapter 112
• Chapter 113
• Chapter 114
• Chapter 115
• Chapter 116
• Chapter 117
• Chapter 118
• Chapter 119
• Chapter 120
• Chapter 121
• Chapter 122

Chapter 1.—The Author Desires the Gift of True Wisdom for Laurentius.

I Cannot express, my beloved son Laurentius, the delight with which I witness your progress in knowledge, and the earnest desire I have that you should be a wise man: not one of those of whom it is said, “Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?” but one of those of whom it is said, “The multitude of the wise is the welfare of the world,” and such as the apostles wishes those to become, whom he tells, “I would have you wise unto that which is good, and simple concerning evil.” Now, just as no one can exist of himself, so no one can be wise of himself, but only by the enlightening influence of Him of whom it is written, “All wisdom cometh from the Lord.”

Footnotes

Chapter 2.—The Fear of God is Man’s True Wisdom.

The true wisdom of man is piety. You find this in the book of holy Job. For we read there what wisdom itself has said to man: “Behold, the fear of the Lord [pietas], that is wisdom.” If you ask further what is meant in that place by pietas, the Greek calls it more definitely θεοσέβεια, that is, the worship of God. The Greeks sometimes call piety εὐσέβεια, which signifies right worship, though this, of course, refers specially to the worship of God. But when we are defining in what man’s true wisdom consists, the most convenient word to use is that which distinctly expresses the fear of God. And can you, who are anxious that I should treat of great matters in few words, wish for a briefer form of expression? Or perhaps you are anxious that this expression should itself be briefly explained, and that I should unfold in a short discourse the proper mode of worshipping God?

Footnotes

Chapter 3.—God is to Be Worshipped Through Faith, Hope, and Love.

Now if I should answer, that God is to be worshipped with faith, hope, and love, you will at once say that this answer is too brief, and will ask me briefly to unfold the objects of each of these three graces, viz., what we are to believe, what we are to hope for, and what we are to love. And when I have done this, you will have an answer to all the questions you asked in your letter. If you have kept a copy of your letter, you can easily turn it up and read it over again: if you have not, you will have no difficulty in recalling it when I refresh your memory.

Chapter 4.—The Questions Propounded by Laurentius.

You are anxious, you say, that I should write a sort of handbook for you, which you might always keep beside you, containing answers to the questions you put, viz.: what ought to be man’s chief end in life; what he ought, in view of the various heresies, chiefly to avoid; to what extent religion is supported by reason; what there is in reason that lends no support to faith, when faith stands alone; what is the starting-point, what the goal, of religion; what is the sum of the whole body of doctrine; what is the sure and proper foundation of the catholic faith. Now, undoubtedly, you will know the answers to all these questions, if you know thoroughly the proper objects of faith, hope, and love. For these must be the chief, nay, the exclusive objects of pursuit in religion. He who speaks against these is either a total stranger to the name of Christ, or is a heretic. These are to be defended by reason, which must have its starting-point either in the bodily senses or in the intuitions of the mind. And what we have neither had experience of through our bodily senses, nor have been able to reach through the intellect, must undoubtedly be believed on the testimony of those witnesses by whom the Scriptures, justly called divine, were written; and who by divine assistance were enabled, either through bodily sense or intellectual perception, to see or to foresee the things in question.

Chapter 5.—Brief Answers to These Questions.

Moreover, when the mind has been imbued with the first elements of that faith which worketh by love, it endeavors by purity of life to attain unto sight, where the pure and perfect in heart know that unspeakable beauty, the full vision of which is supreme happiness. Here surely is an answer to your question as to what is the starting-point, and what the goal: we begin in faith, and are made perfect by sight. This also is the sum of the whole body of doctrine. But the sure and proper foundation of the catholic faith is Christ. “For other foundation,” says the apostle, “can no man lay than that is laid, which is Jesus Christ.” Nor are we to deny that this is the proper foundation of the catholic faith, because it may be supposed that some heretics hold this in common with us. For if we carefully consider the things that pertain to Christ, we shall find that, among those heretics who call themselves Christians, Christ is present in name only: in deed and in truth He is not among them. But to show this would occupy us too long, for we should require to go over all the heresies which have existed, which do exist, or which could exist, under the Christian name, and to show that this is true in the case of each,—a discussion which would occupy so many volumes as to be all but interminable.

Footnotes

Chapter 6.—Controversy Out of Place in a Handbook Like the Present.

Now you ask of me a handbook, that is, one that can be carried in the hand, not one to load your shelves. To return, then, to the three graces through which, as I have said, God should be worshipped—faith, hope, and love: to state what are the true and proper objects of each of these is easy. But to defend this true doctrine against the assaults of those who hold an opposite opinion, requires much fuller and more elaborate instruction. And the true way to obtain this instruction is not to have a short treatise put into one’s hands, but to have a great zeal kindled in one’s heart.

Chapter 7.—The Creed and the Lord’s Prayer Demand the Exercise of Faith, Hope, and Love.

For you have the Creed and the Lord’s Prayer. What can be briefer to hear or to read? What easier to commit to memory? When, as the result of sin, the human race was groaning under a heavy load of misery, and was in urgent need of the divine compassion, one of the prophets, anticipating the time of God’s grace, declared: “And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered.” Hence the Lord’s Prayer. But the apostle, when, for the purpose of commending this very grace, he had quoted this prophetic testimony, immediately added: “How then shall they call on Him in whom they have not believed?” Hence the Creed. In these two you have those three graces exemplified: faith believes, hope and love pray. But without faith the two last cannot exist, and therefore we may say that faith also prays. Whence it is written: “How shall they call on Him in whom they have not believed?”

Footnotes