If it be true that "nothing is so powerful to form truly grand characters as meditation on the word of God and on Christian truths," then we must suppose an inclination, a love for the lofty ideals which Christianity sets before us. "To whom has the root of wisdom been revealed?" asks that wise and noble old rabbi, son of Sirach; and he answers: "God has given her to them that love Him." If the wise man in the sacred book tells us that "wisdom walketh with chosen women," may we not assume that it is because woman enjoys the prerogative of those qualities of heart which make her counsels so often far surer than the carefully pondered reasons of men?
If the fear of the Lord is the beginning of wisdom, is not charity or love its consummation? "Blessed is the man that shall continue in wisdom. With the bread of life and understanding God's fear shall feed him, and give him the water of wholesome wisdom to drink, and ... shall heap upon him a treasure of joy and gladness, and shall cause him to inherit an everlasting name. But ... foolish men shall not see her: for she is far from pride and deceit.... Say not: It is through God that she is not with me, for do not thou the things that He hateth" (Eccles., ch. xiv. and xv.).
But there is no need of multiplying these sayings of God. The knowledge we seek here is the knowledge which comes from the Divine Spirit, source of all science as of all goodness and beauty. What the fruits of that spirit are we are told by St. Paul: Charity, joy, peace, patience, etc.; and we know how the Apostle of the Gentiles, who had learnt much in many schools, at the feet of Gamaliel and in the halls of the Greek philosophers, valued these fruits of wisdom above all the doctrines of men.
Catholics are fortunate in this, that they may gain from the study of the Bible that purest light of wisdom which is only partially communicated to those who find no way, through the sacraments, of cleansing their souls,—that mirror in which God's image can show clearly only when it is polished and purified from the dust-stains of our earthly fall. Whatever opportunities for thorough study of the Bible we may have, there can be no doubt that this is one of the most important conditions for its proper and fruitful appreciation, because the intelligence is always warped by sin.
A correct knowledge of our faith, as the primary rule of our conduct, is, of course, supposed. We cannot understand the written word of God unless we have become accustomed to the language He speaks to the heart, and that language is taught in our catechisms and textbooks of religion. Some need less of this knowledge than others, so far as the difficulties and controversies of religion are concerned. The Bible is a book of instruction for all, and hence the preparatory knowledge required varies with the mental range and ability, and the consequent danger of doubts and false views of each individual. A child knows the precepts and wishes of its parent often by a look or gesture, without receiving any explicit instruction, because love and the habit of faith supply intelligence. Others require a certain amount of reasoning to move their hearts to the ready acceptance of divine precepts. This reasoning is supplied by the study of popular theologies, of which we have a good number in English.
3. Lastly, we must not only get a right glass, a good lens, but we must likewise get the right focus for our picture. We must know the distance of our objects and their surroundings, the lights and shades, the coloring, natural and artificial. In other words, we must become familiar with the circumstances of history, the dates, the places, the customs and laws, national and social, which throw light upon the meaning of the incidents related in the Sacred Scriptures, and which often aid us in the interpretation of passages mysterious and prophetic. Hence we have to give some attention to, and study what we can, of the ancient records and monuments brought to light by the archæologist and the historian. We must likewise inquire into the origin, history, authority, purpose, and general argument of each of the inspired books. All this is the object of what is called Introduction to the Study of the Sacred Scriptures, and is nothing else but a becoming and essential preparation for the right use of the Bible.
Ah, may our understanding ever read
This glorious volume which God's wisdom made,
And in that charter humbly recognize
Our title to a treasure in the skies!
[[1]] Scott, The Monastery, c. xii.