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On the Government of God · Book 7 5:19Salvian the Presbyter56. The locus classicus for this is Lucan Be bello civili II. 329-333, from which Augustine ( Bon. coniug. 21) clearly drew his example of the Younger Cato, handing his wife Marcia to a friend "to fill another's house with sons." See Souter, Classical Review, XIV (1900), 164. This was a popular exemplum, especially among Christian writers, as is shown by H. Kohl, De scholasticarum declamationum argumentis ex historia petitis (Paderborn, 1915), p. 104.Dialogues · Book 2 6:9Gregory the DialogistChapter Thirty-three: of a miracle wrought by his sister Scholastica.Dialogues · Book 2 6:11Gregory the DialogistFor his sister called Scholastica, dedicated from her infancy to our Lord, used once a year to come and visit her brother. To whom the man of God went not far from the gate, to a place that did belong to the Abbey, there to give her entertainment. And she coming thither on a time according to her custom, her venerable brother with his monks went to meet her, where they spent the whole day in the praises of God and spiritual talk: and when it was almost night they supped together, and as they were yet sitting at the table, talking of devout matters, and darkness came on, the holy Nun his sister entreated him to stay there all night, that they might spend it in discoursing of the joys of heaven. But by no persuasion would he agree unto that, saying that he might not by any means tarry all night out of his Abbey.Dialogues · Book 2 9:11Gregory the Dialogist41. Chapter XXXIII. p. 94. According to the tradition, St. Scholastica died on February 10, 543, and St. Benedict a month later, March 21, 543. Their bodies are supposed to lie together under the high altar of the abbey church at Monte Cassino ; but this is a little uncertain, as they are said to have been at one time translated (perhaps temporarily) to France.Collations on the Hexaemeron · Collation 2 1:7Bonaventure3. The manner in which such wisdom is obtained is clearly seen from authority and through examples. As to the former, the Book of Wisdom reads: For the first step toward discipline is a very earnest desire for her; then, care for discipline is love of her; love means the keeping of her laws; to observe her laws is the basis for incorruptibility; and incorruptibility makes one close to God; thus the desire for Wisdom leads up to a kingdom. If, then, you find pleasure in throne and scepter, you princes of the peoples, honor Wisdom, that you may reign forever. But discipline is twofold: scholastic and personal, the latter concerning ethics. And scholastic discipline without personal discipline is insufficient for wisdom: for a man becomes wise not merely by listening: he must also conform. Hence the Psalm on wisdom reads: Teach me goodness and discipline and knowledge. For there is no knowledge without precedent discipline, nor discipline without precedent goodness. Hence it is through goodness and discipline that knowledge dwells within us. A sick man is not healed by listening to a physician: he must follow his prescription as the Philosopher says in Book Two of "Ethics." But few walk along that way of wisdom, hence few ever reach it. 3. Quomodo autem habetur haec sapientia, patet ex auctoritate et exemplo. De primo Sapientiae sexto: Initium enim illius verissima est disciplinae concupiscentia. Cura ergo disciplinae dilectio est, et dilectio custodia legum illius est; custoditio autem legum consummatio incorruptionis est; incorruptio autem facit esse proximum Deo. Concupiscentia itaque sapientiae deducit ad regnum perpetuum . Concupiscentia ergo sapientiae generat concupiscentiam disciplinae. -- Disciplina autem duplex est: scholastica et monastica sive morum; et non sufficit ad habendam sapientiam scholastica sine monastica; quia non audiendo solum, sed observando fit homo sapiens. Unde in Psalmo de sapientia: bonitatem et disciplinam et scientiam doce me . Scientia enim non habetur nisi praecedat disciplina; nec disciplina, nisi praecedat bonitas; et sic per bonitatem et disciplinam inest nobis scientia. -- Aegrotus enim audiendo medicum nunquam sanatur, nisi praecepta eius observet, sicut dicit Philosophus in secundo Ethicorum . Per istam autem viam sapientiae pauci vadunt, et ideo pauci veniunt ad veram sapientiam.Commentary on Ephesians · SSEph 6:87Thomas AquinasThe literary context must be accounted for in any interpretation. Both St. Augustine and Richard of St. Victor had counseled this. In his Prologue to the Psalms, Aquinas enumerates some of the literary forms in the Bible: narration, admonition, commands, exhortation, prayer, praise, proverb and parable. Thus Matthew’s gospel was intended for the Jews and conforms to their manner of speaking. John does not offer an exact repetition of our Lord’s words but strives to bring out their deeper significance. * Since “Scripture speaks according to the notions of the people” to whom it is addressed, the historical and cultural context must also be investigated. St. Thomas displays an interest in this aspect of exegesis although his historical horizon was narrow and his sources negligible. He probably consulted Peter Comestor’s Historica Scholastica which had become a standard reference work. *The Life 5:25The Life of St. Teresa of Jesus2. Schram, Theolog. Mystic., Sec. 483. "Magni doctores scholastici, si non sint spirituales, vel omni rerum spiritualium experientia careant, non solent esse magistri spirituales idonei--nam theologia scholastica est perfectio intellectus; mystica, perfectio intellectus et voluntatis: unde bonus theologus scholasticus potest esse malus theologus mysticus. In rebus tamen difficilibus, dubiis, spiritualibus, praestat mediocriter spiritualem theologum consulere quam spiritualem idiotam."February 10:2The Roman MartyrologyAt Monte Cassino, [in the year 543,] the holy Virgin Scholastica, sister of the holy Abbot Benedict, who saw her soul leave her body and soar heavenward in a bodily shape, like a dove.