Hebrews 5:14

If you serve good desire, and be subject to it, you will gain the mastery over evil desire, and make it subject to you even as you wish.

But it is not such as to be unattainable without it; but it is attainable only when they have learned, and have had their senses exercised.
"But strong meat belongeth to those that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.".
Ciple, and Beginning of existence"-the Son-from whom we are to learn the remoter Cause, the Father, of the universe, the most ancient and the most beneficent of all; not capable of expression by the voice, but to be reverenced with reverence, and silence, and holy wonder, and supremely venerated; declared by the Lord, as far as those who learned were capable of comprehending, and understood by those chosen by the Lord to acknowledge; "whose senses "says the apostle, "were exercised."

Just as we say that it is possible to have faith without being literate, so we assert that it is not possible to understand the statements contained in the faith without study. To assimilate the right affirmations and reject the rest is not the product of simple faith but of faith engaged in learning. Ignorance involves a lack of education and learning. It is teaching that implants in us the scientific knowledge of things divine and human. It is possible to live uprightly in poverty. It is also possible in wealth. We admit that it is easier and quicker to track down virtue if we have a preliminary education. It can be hunted down without these aids, although even then those with learning, “with their faculties trained by practice,” have an advantage.

In the words of Song of Songs may be found that food of which the apostle says, “But solid food is for the mature” and requires such people as listeners who “have their faculties trained by practice to distinguish good from evil.” Thus, if those we have called “little ones” come to these places in Scripture, it can happen that they receive no profit at all from this book or even that they are badly injured either by reading what has been written or by examining what has been said to interpret it. But for one who is mature according to the flesh, no little risk and danger arises from this book of Scripture [Song of Songs]. For if he does not know how to listen to the names of love purely and with chaste ears, he may twist everything he has heard from the inner man to the outer, fleshly man and be turned away from the Spirit to the flesh. Then he will nourish in himself fleshly desires, and it will seem because of the divine Scriptures that he is impelled and moved to the lusts of the flesh. For this reason I give warning and advice to everyone who is not yet free of the vexations of flesh and blood and who has not withdrawn from the desire for corporeal nature that he completely abstain from reading this book and what is said about it. Indeed, they say that the Hebrews observe the rule that, unless someone has attained a perfect and mature age, he is not even permitted to hold this book in his hands. Moreover, we also accept the observance of the following rule from them—it is their custom that all the Scriptures should be given to children by the teachers and the wise, and that at the same time those passages which they call deuterōseis should be held back to the last. There are four of them: the beginning of Genesis, in which the creation of the world is described; the first chapters of Ezekiel the prophet, in which mention is made of the cherubim; the end of Ezekiel, which includes the building of the temple; and this book, Song of Songs.

This is the doctrine of the holy prophets which we Christians follow; this is our wisdom, which they who worship frail objects, or maintain an empty philosophy, deride as folly and vanity, because we are not accustomed to defend and assert it in public, since God orders us in quietness and silence to hide His secret, and to keep it within our own conscience; and not to strive with obstinate contention against those who are ignorant of the truth, and who rigorously assail God and His religion not for the sake of learning, but of censuring and jeering. For a mystery ought to be most faithfully concealed and covered, especially by us, who bear the name of faith.

“Solid food is for the mature,” that is, the passion written in the new gospel, and about them it was written, “make ready for the Lord a people prepared.” In their own taste, thanks to the right measure of their faith, “they have been trained to distinguish good from evil,” that is, by themselves and not by the law.

"But strong meat belongeth to them that are of full age, even them who by reason of use have their senses exercised to discern both good and evil." Those had not "their senses exercised," nor did they "know good and evil." He is not speaking now concerning life and conduct, when he says "to discern good and evil," for this is possible and easy for every man to know, but concerning doctrines that are wholesome and sublime, and those that are corrupted and low. The babe knows not how to distinguish bad and good food. Oftentimes at least it even puts dirt into its mouth, and takes what is hurtful; and it does all things without judgment; but not so the full grown man. Such babes are they who lightly listen to everything, and give up their ears indiscriminately: which seems to me to blame these Hebrews also, as being lightly "carried about," and now giving themselves to these, now to those. Which he also hinted near the end of the Epistle, saying, "Be not carried aside by divers and strange doctrines." This is the meaning of "to discern good and evil." "For the mouth tasteth meat, but the soul trieth words."

Let us then learn this lesson. Do not, when thou hearest that a man is not a Heathen nor a Jew, straightway believe him to be a Christian; but examine also into all the other points; for even Manichaeans, and all the heresies, have put on this mask, in order thus to deceive the more simple. But if we "have the senses" of the soul "exercised to discern both good and evil," we are able to discern such teachers.

But how do our "senses" become "exercised"? By continual hearing; by experience of the Scriptures. For when we set forth the error of those Heretics, and thou hearest today and to-morrow; and provest that it is not right, thou hast learnt the whole, thou hast known the whole: and even if thou shouldest not comprehend to-day, thou wilt comprehend to-morrow.

"That have," he says, their "senses exercised." Thou seest that it is needful to exercise our hearing by divine studies, so that they may not sound strangely. "Exercised," saith he, "for discerning," that is, to be skilled.

If anyone wanted to take everything that was said according to the letter … and could avoid blasphemies and explain everything in harmony with the Catholic faith, we should not only bear him no hostility but also regard him as a leading and highly praiseworthy interpreter. But if there is no way in which we can understand what has been written in a manner that is pious and worthy of God without believing that these things have been set before us in figures and in enigmas, we have the apostolic authority by which so many enigmas from the books of the Old Testament are solved. So let us hold on to the manner of exposition that we have taken up, with the help of him who urges us to ask, to seek and to knock, in order to explain all those figures of things according to the Catholic faith, both those that pertain to history and those that pertain to prophecy. We do this without prejudice to a better and more careful treatment, whether God should deign to make it known through us or through others.

Basic principles of the oracles of God, he called the humbler sayings about Christ. For those who have not yet attained perfect faith, the only things offered were about humanity, the preachers of the truth. Thus, the blessed Peter measured his teaching to the weakness of the listeners while speaking to the Jews. "Jesus," he said, "the Nazarene, a man approved by God among you." (Acts 2:22) And the following things happened according to this account. And the divine Paul, offering the proclamation to the Athenians, did not call Christ God, but a man, the master. (Acts 17:31)

"Concerning this Christ, there is much to say and it is hard to explain." He says it is because of you, that you are sluggish, and you do not grasp the more perfect things about Him. For having spoken so many humble things about the incarnation, he wished to move on to the divine matters. Therefore, because of your cause, he says, that you are sluggish and do not allow for the perfect things, the word concerning how Christ is a high priest according to the order of Melchizedek is hard to explain. And because you do not understand, for this reason I am not able to interpret it well.
"since you have become sluggish." Trials and tribulations, he says, have made you sluggish, and you are not able to listen perfectly to the words.
"For although you ought to be teachers." He brings forth the accusation with praise. For you are sluggish and careless, he says, although you should also teach others according to the reason of the time. Thus, it shows that they had believed a long time ago,and have heard mysteries; both of these things are worthy of praise, provided they themselves have not been careless. Time, he says, makes people stronger; but you have used this in vain, having been set free.
“since you have become sluggish in hearing.” The trials and tribulations, he says, have made you sluggish, and you are not able to listen to perfect words. “For although you ought to be teachers by this time.” Then he brings the accusation with praise. For he says you are dull and lazy, though you ought to be teaching others by now because of the length of time. Thus he shows that they had trusted much and had heard the mysteries; both of these things are worthy of praise if they themselves had not become lazy. Time, he says, makes stronger; but you have wasted this opportunity after being set free. For though you ought to be teachers, you are not only not teachers, but you are also unable to learn anything except the elementary, humble, and simple things; and even these not simply, but the weaker still, the elements of the beginning of the words of God. He does not say the elements of words, but the elements of the beginning of words. The elements of the words of God would reasonably be the words concerning the incarnation; but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth.
For you are indeed ought to be teachers, not only are you not teachers, but you are also unable to learn, unless it be the most elementary, humble, and simplest things.
And these not simply, but he who is still weaker, the basic principles of the oracles of God. He does not say the oracles, but the basic principles of the oracles of God. And if there are basic principles of the oracles of God, those concerning the incarnation. But the basic principles of the oracles, which he says, "You need again a foundation," and so forth. "You need again to be taught something." What to teach? The principles, he says. "The basic principles." The basic principles, he speaks of the incarnation.but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth.
For just as we first learn the letters in writing, so also with divine oracles it was necessary to first teach about the incarnation. For these are suitable for the unbelieving and still infant ears. As for philosophizing about the divinity of Christ, it was therefore complete. Do you see the reason why it accommodates the humble? Because of the weakness of the listeners, who are not strong enough to receive the perfect things. Therefore, even at the beginning of the Epistle, having briefly philosophized about the divinity of Christ, he immediately ceased his discourse. The Epistle is indeed filled with the humble.

"And you have become in need." He did not say that you have a need, but that you yourselves have become such, that is, you have made yourselves so out of laziness, not being such by nature.
"Of milk and not solid food." He refers to the humble sayings about Christ as milk, those concerning the flesh; but solid food refers to the perfect ones concerning his divinity.
To those who are still infants, faith is seen in humble words, (for milk is suitable for infants), but to the perfect, faith is in solid food and the high thinking concerning Christ.
"For everyone who lives on milk." For everyone, he says, who partakes of humble words, concerning the humanity of the Lord, (for these are the milk), is unskilled and lacks the word of righteousness.
And he speaks of the word of righteousness, which concerns the divinity of the Lord. "solid food." The lofty word, and the high doctrines concerning Christ.
"by constant practice." He refers to habit, perfection, the well-trained, having their senses exercised, such as hearing, tongue, eyes. Indeed, he speaks of the senses of the soul.
To distinguish, he says, what is good, and high doctrines, and what are the spurious and corrupt. He hints at those who teach anything to everyone, giving themselves and being persuaded. For he who receives everything simply, has indiscriminately both good and evil.

We ought to evaluate well all the thoughts that come upon us and compare and contrast them to the testimonies from the divinely inspired Scriptures and from the teaching of the spiritual and holy fathers. If we find that our thoughts are in tune with these testimonies and have an equivalent meaning, then we ought to hold fast to them with all our might and confidently carry them out in action. But if they are not in harmony with “the word of truth,” then we ought to put them away from ourselves with great anger, just as it is written, “Be angry and do not sin.” For we must flee the attack which springs up from passionate thoughts, as something defiled and bearing the sting of death. Accordingly, we have need of great sober-mindedness, great zeal, much searching of the divine Scriptures. For the Savior used to say, “Search the Scriptures,” indicating to us their usefulness. Search and hold fast with great precision and faith the things that are said, so that, understanding the will of God accurately from the divine Scriptures, you may be able without stumbling to distinguish the noble from the inferior, and not obey every spirit, nor be carried about by harmful thoughts. Be fully convinced, my brothers, that there is nothing so prone to save us as closely following the divine commands of our Savior. All the same, we need many tears, much fear, much perseverance and continual prayer, that the force of even one of the Master’s sayings might be revealed to us, so that we may know the great mystery hidden in little words and lay down our lives unto death even for a single stroke of a letter of the commandments of God. For the word of God is “like a two-edged sword,” cutting off and separating the soul from every bodily craving and sensation. And not only that, it also becomes like a burning fire, arousing our soul’s eagerness and causing us to despise all of life’s painful experiences, and to consider all joy trial when it comes upon us, and to desire and greet death, which is fearful to other people, as life and that which produces life.

258. - Having listed three things which pertain to a high priest and showed that two of them were verified, namely, the office and the proper way of attaining it, the Apostle now considers the third thing which a high priest should have, namely, mercy and compassion. In regard to this he does two things: first, he shows what He suffered; secondly, what benefits accrued even to others (v. 9).

259. - He says, therefore: I have stated that a high priest should be such as to be able to have compassion. But Christ is such a high priest. For since He is the Son of God from all eternity, and, therefore, could not suffer or have compassion, He assumed a nature in which He would suffer and even have compassion. And this is what He says, namely, although he was a Son from all eternity, He learned obedience from time. But only the ignorant can learn; whereas Christ, being God from all eternity, had fullness of knowledge from the very instant of His conception as man. Therefore, He was not ignorant of anything; consequently, He could not learn. I answer that knowledge is of two sorts: the first is that of simple recognition, according to which the objection is valid, because He was not ignorant of anything. But there is also the knowledge gained by experience, according to which He learned obedience; hence, he says, He learned obedience through what he suffered, i.e., experienced. And the Apostle speaks thus, because one who learns something comes voluntarily to learn it. But Christ accepted our weakness voluntarily; consequently, he says that ‘he learned obedience’, i.e., how difficult it is to obey, because He obeyed in the most difficult matters, even to the death of the cross (Phil. 2:8). This shows how difficult the good of obedience is, because those who have not experienced obedience and have not learned it in difficult matters, believe that obedience is very easy. But in order to know what obedience is, one must learn to obey in difficult matters, and one who has not learned to subject himself by obeying does not know how to rule others well. Therefore, although Christ knew by simple recognition what obedience is, He nevertheless learned obedience from the things He suffered, i.e., from difficult things, by suffering and dying: ‘By the obedience of one many shall be made just’ (Rom. 5:19).

260. - Then when he says, and being made perfect he became the source of eternal salvation to all who obey him, he mentions the fruit of His Passion, namely, in Christ and in His members. In Christ the fruit was glorification; hence, he says, and being made perfect, for from the instant of His conception He was perfectly consummated as to the happiness of His soul, inasmuch as it was drawn to God; but he still had a nature that could suffer, although after His Passion He could not suffer. Therefore, because in this respect He was altogether perfect, He could perfect others. For it is the nature of a perfect thing to be able to engender its like. Therefore, he says that He was perfect. For since He arrived at that consummation by the merit of obedience: ‘The obedient man shall speak of victory’ (Pr. 21:28), he became the source of eternal salvation to all who obey him, not temporal salvation but eternal: ‘Israel is saved by the Lord with an eternal salvation (Is. 45:17).

261. - Therefore he says, being designated by God a high priest after the order of Melchizedech.

262. - Then (v. 11) he prepares the souls of his hearers for what is to follow. In regard to this he does two things: first, he shows their slowness; secondly, his intention (chap. 6). In regard to the first he does two things: first, he shows the importance of what is to be said; secondly, their slowness to understand (v. 11b).

263. - He says, therefore: Thus I have said that He was called a high priest: About this we have much to say: ‘Hear, for I will speak of great things’ (Pr. 8:6). They are great, because they deal with the salvation of souls: ‘A faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners’ (1 Tim. 1:15). About this we have much to say which is hard to explain, meaning that it cannot be perfectly explained, for no words can express the things of Christ: ‘Glorify the Lord as much as you ever can, for he will yet far exceed, and his magnificence is wonderful. Blessing the Lord, exalt him as much as you can, for he is above all praise’ (Sir. 43:32). Or, we have much to say which is hard to explain, i.e., it needs to be interpreted because of its height and magnitude and depth: ‘He shall understand a parable and the interpretation, the words of the wise and their mysterious saying’ (Pr. 1:6). For the interpretation of Scripture is listed among the gifts of the Spirit (1 Cor. 12:10).

264. - It also needs to be interpreted because of our slowness: you have become dull of hearing. Those who are weak of intellect cannot understand profound things, unless they are explained in detail: ‘I have yet many things to say to you: but you cannot bear them now’ (Jn. 16:12); ‘I could not speak to you as unto spiritual, but as unto carnal’ (1 Cor. 3:1).

265. - Then (v. 12) he shows that their slowness is culpable. In regard to this he does three things: first, he mentions the sin of slowness; secondly, he applies a simile (v. 12c); thirdly, he explains it (v. 13).

266. - For it is a sin, when a person has listened a long time, if he is still slow; but not if he is a recent hearer. For negligence is not without sin; hence, he says, for though by this time you ought to be teachers, namely, of others, for this time during which they had heard the law and the prophets: ‘Search the Scriptures, for you thing in them to have life everlasting’ (Jn. 5:31); and Christ Himself and the apostles and many converted by them: ‘Have I been so long a time with you, and have you not known me?’ (Jn. 14:9), you need someone to teach you again the first principles of God’s word. For the principles are the first things taught in grammar, i.e., the letters themselves. Therefore, the beginnings of the words of God, the first principles and elements, are the articles of faith and the precepts of the Decalogue. If a person, therefore, had studied theology a long time and failed to learn these, time would be running against him. Therefore, he says, you need someone to teach you again the first principles of God’ word, i.e., the elements: ‘Ever learning and never attaining to the knowledge of the truth’ (2 Tim. 3:7); ‘For the child shall die one hundred years old, and the sinner being a hundred years old shall be left accursed’ (Is. 65:20).

267. - Then (v. 12b) he describes their situation with a smile. Therefore, it should be noted that sacred doctrine is, as it were, the food of the soul: ‘With the bread of life and understanding she shall feed him’ (Sir. 15:3) and in (24:29): ‘They that eat me shall yet hunger, and they that drink me shall yet thirst.’ Sacred doctrine, therefore, is food and drink, because it nourishes the soul. For the other sciences only enlighten the soul, but this one enlightens: ‘The commandment of the Lord is lightsome, enlightening the eyes’ (Ps. 18:9) and nourishes and strengthens the soul. But in bodily food there is a difference: for children make use of one food and the perfect of another. For children use milk as being thinner and more connatural and easily digestible; but adults use more solid food. So in Sacred Scripture, those who are beginners should listen to easy things, which are like milk; but the learned should hear more difficult things. Therefore, he says, you need milk, namely, as children: ‘As newborn babes, desire the rational milk without guile, that thereby you may grown unto salvation’ (1 Pt. 2:2); ‘I give you milk to drink, not meat’ (1 Cor. 3:2). And this is what follows, and not solid food, i.e., lofty doctrine, which is concerned with the mysteries and secrets of God, which strengthen and confirm.

268. - Then (v. 13) he explains the simile: first he explains what he said about milk; secondly, about solid food: (v. 14). In regard to the first he does two things: first, he gives the explanation; secondly, the reason behind the explanation (v. 13b).

269. - He says, therefore: So I say that you need milk as little children: for everyone who lives on milk is unskilled in the word of righteousness, i.e., everyone that must be nourished with milk is unskillful, i.e., cannot have part in understanding the words of justice perfectly: ‘unless your justice about more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven’ (Mt. 5:20); ‘In abundant justice there is the greatest strength’ (Pr. 15:55). But children are not partakers of such things: ‘Whom shall he teach knowledge’ and whom shall he make to understand the hearing? Them that are weaned from the milk, that are drawn away from the breasts’ (Is. 28:9).

270. - But the Apostle had delivered many difficult things to them, namely, the mystery of the Trinity and the sacrament of the Incarnation, and many other lofty things. Therefore, either they were not children, or such things ought not have been delivered to children. I answer, according to Augustine, that in the teachings of faith we should not suppose that some things are taught to the perfect and other things to the imperfect, for there is not such a difference between them: for the same things should be delivered to both. But they should be merely proposed to little ones and not explained or enlarged upon, because their minds would falter instead of being elevated.

271. - According to a Gloss, an example of milk would be that the Word was made flesh. But that seems to be just as hard to understand as that the Word was with God. Hence Augustine says that the latter is found in Plato’s works, but not the former. But he, said Augustine, could not have suspected something contained in the mystery of the Word made flesh. I answer that to know by simple faith that the Word was made flesh is quite easy, because it can be imagined and to a certain extent sensed; but that the Word was with God is something that transcends all sensing and can be grasped by reason alone, and that with great difficulty.

272. - Then he assigns the reason when he says, for he is a child, not in age but in sense: For someone is a little child in humility: ‘You have revealed them to little ones’ (Mt. 11:25); in age: ‘As long as the heir is a child, he differs nothing from a servant’ (Gal. 4:1); in sense: ‘Do not become children in sense, but in malice be children and in sense be perfect’ (1 Cor. 14:20). This is the way children is taken here.

273. - Then when he says, but solid food is for the mature, he explains what he had said about solid food. For this is evident in bodily food: when a man reaches maturity, he uses stronger and nobler and more solid food. But a spiritual man, when he has reached spiritual perfection, should have a more solid doctrine proposed to him. But perfection is of two kinds: one is perfection of intellect, when a person has the wisdom to discern and judge correctly about matters proposed to him; the other is perfection of love, which charity produces, and it is present when a person adheres entirely to God. Hence, after laying down the precepts of charity, the Lord continues: ‘Be you, therefore, perfect, as your heavenly father is perfect’ (Mt. 5:48). But perfection of charity, as Augustine says, is present when there is no covetousness. For the closer a person comes to God, the more he scorns temporal things: ‘For what have I in heaven? and besides you what do I desire upon earth. For you my flesh and my heart have fainted away: you are the God of my heart, and the God that is my portion for ever’ (Ps. 73:25-26). For the doctrine of Sacred Scripture contains matters not only for speculation, as in geometry, but also matters to be accepted by the will; hence it is stated in Matthew (5:19): ‘He that shall do and teach, he shall be called great in the kingdom of heaven.’ Therefore, in the other sciences it is enough that they perfect man’s intellect, but in this one it is required that he be perfected in intellect and will. Therefore, lofty mysteries should be proposed to the perfect: ‘Howbeit we speak wisdom among the perfect’ (1 Cor. 2:6). For a person judges things according to his condition; thus, an angry person judges things one way when he is angry, and another way when he is calm. Similarly, an incontinent person judges that something is good when he is passionate, and otherwise when the passion has subsided. Consequently, the Philosopher says that a person is, so his end appears to be. And because the things taught in Sacred Scripture pertain to the will and not only to the intellect, a person must be perfect in both. Consequently, the Apostle, desiring to show who are the mature, to whom solid food should be given, says that they are the ones who have their faculties trained [senses exercised].

274. - And he is speaking properly, because, as the Philosopher says, the intellect, inasmuch as it judges about things to be desired and to be done, is considered a sense, because it is related to something particular. Hence the word, sense, is not taken here as referring to an external sense. Therefore, one who senses the things of God is perfect: ‘Let us, therefore, as many as are perfect, be thus minded’ (Phil. 3:15); ‘But we have the sense of Christ’ (1 Cor. 2:16) But those who sense only carnal things cannot be pleasing to God, as is clear in Rom. (chap. 8). The second thing to be considered is the disposition of the one in whom it is, because he should be exercised: ‘Exercise yourself unto godliness’ (1 Tim. 4:7). For one who is not exercised cannot form a correct judgment, which is required for perfection: ‘A man that has much experience shall think of many things’ (Sir. 34:9); on the other hand, one who is inexperienced knows few things. Thirdly, the cause of this exercise is custom, not idleness but abundance of activity; hence, he says, by custom, namely, of acting properly: ‘A young man according to his way, even when he is old, he will not depart from it’ (Pr. 22:6). Therefore, if you wish to be perfect, do not give yourself to idleness, but accustom yourself to what is good from your youth. Fourthly, the end of this exercise, namely, to distinguish good from evil. For a person is perfect, when he discerns between good and evil, between good and better, and between evil and worse. For many things seem good but are really evil: ‘There is a way which seems just to a man: but the ends thereof lead to death’ (Pr. 14:12). It is in these matters, therefore, that correct judgment is needed.