s of
the active life are those which are directly ordained to the
salvation of souls, such as preaching and the like. Accordingly the
study of letters is becoming to the religious life in three ways.
First, as regards that which is proper to the contemplative life, to
which the study of letters helps in a twofold manner. In one way by
helping directly to contemplate, namely by enlightening the
intellect. For the contemplative life of which we are now speaking is
directed chiefly to the consideration of divine things, as stated
above (Q. 180, A. 4), to which consideration man is directed by
study; for which reason it is said in praise of the righteous (Ps.
1:2) that "he shall meditate day and night" on the law of the Lord,
and (Ecclus. 39:1): "The wise man will seek out the wisdom of all the
ancients, and will be occupied in the prophets." In another way the
study of letters is a help to the contemplative life indirectly, by
removing the obstacles to contemplation, namely the errors which in
the contemplation of divine things frequently beset those who are
ignorant of the scriptures. Thus we read in the Conferences of the
Fathers (Coll. x, 3) that the Abbot Serapion through simplicity fell
into the error of the Anthropomorphites, who thought that God had a
human shape. Hence Gregory says (Moral. vi) that "some through
seeking in contemplation more than they are able to grasp, fall away
into perverse doctrines, and by failing to be the humble disciples of
truth become the masters of error." Hence it is written (Eccles.
2:3): "I thought in my heart to withdraw my flesh from wine, that I
might turn my mind to wisdom and might avoid folly."

Secondly, the study of letters is necessary in those religious orders
that are founded for preaching and other like works; wherefore the
Apostle (Titus 1:9), speaking of bishops to whose office these acts
belong, says: "Embracing that faithful word which is according to
doctrine, that he may be able to exhort in sound doctrine and to
convince the gainsayers." Nor does it matter that the apostles were
sent to preach without having studied letters, because, as Jerome
says (Ep. liii ad Paulin.), "whatever others acquire by exercise and
daily meditation in God's law, was taught them by the Holy Ghost."

Thirdly, the study of letters is becoming to religious as regards
that which is common to all religious orders. For it helps us to
avoid the lusts of the flesh; wherefore Jerome says (Ep. c