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On the Catechising of the Uninstructed

Chapter 15.--Of the Method in Which Our Address Should Be Adapted to Different Classes of Hearers.

23. But now, perhaps, you also demand of me as a debt that which, previous to the promise which I made, I was under no obligation to give, namely, that I should not count it burdensome to unfold some sort of example of the discourse intended, and to set it before you for your study, just as if I were myself engaged in catechising some individual. Before I do that, however, I wish you to keep in mind the fact that the mental effort is of one kind in the case of a person who dictates, with a future reader in his view, and that it is of quite another kind in the case of a person who speaks with a present hearer to whom to direct his attention. And further, it is to be remembered that, in this latter instance in particular, the effort is of one kind when one is admonishing in private, and when there is no other person at hand to pronounce judgment on us; whereas it is of a different order when one is conveying any instruction in public, and when there stands around him an audience of persons holding dissimilar opinions; and again, that in this exercise of teaching, the effort will be of one sort when only a single individual is being instructed, while all the rest listen, like persons judging or attesting things well known to them, and that it will be different when all those who are present wait for what we have to deliver to them; and once more, that, in this same instance, the effort will be one thing when all are seated, as it were, in private conference with a view to engaging in some discussion, and that it will be quite another thing when the people sit silent and intent on giving their attention to some single speaker who is to address them from a higher position. It will likewise make a considerable difference, even when we are discoursing in that style, whether there are few present or many, whether they are learned or unlearned, or made up of both classes combined; whether they are city-bred or rustics, or both the one and the other together; or whether, again, they are a people composed of all orders of men in due proportion. For it is impossible but that they will affect in different ways the person who has to speak to them and discourse with them, and that the address which is delivered will both bear certain features, as it were, expressive of the feelings of the mind from which it proceeds, and also influence the hearers in different ways, in accordance with that same difference (in the speaker's disposition), while at the same time the hearers themselves will influence one another in different ways by the simple force of their presence with each other. But as we are dealing at present with the matter of the instruction of the unlearned, I am a witness to you, as regards my own experience, that I find myself variously moved, according as I see before me, for the purposes of catechetical instruction, a highly educated man, a dull fellow, a citizen, a foreigner, a rich man, a poor man, a private individual, a man of honors, a person occupying some position of authority, an individual of this or the other nation, of this or the other age or sex, one proceeding from this or the other sect, from this or the other common error,--and ever in accordance with the difference of my feelings does my discourse itself at once set out, go on, and reach its end. And inasmuch as, although the same charity is due to all, yet the same medicine is not to be administered to all, in like manner charity itself travails with some, is made weak together with others; is at pains to edify some, tremblingly apprehends being an offense to others; bends to some, lifts itself erect to others; is gentle to some, severe to others; to none an enemy, to all a mother. And when one, who has not gone through the kind of experience to which I refer in the same spirit of charity, sees us attaining, in virtue of some gift which has been conferred upon us, and which carries the power of pleasing, a certain repute of an eulogistic nature in the mouth of the multitude, he counts us happy on that account. But may God, into whose cognizance the "groaning of them that are bound enters," ¹ look upon our humility, and our labor, and forgive us all our sins. ² Wherefore, if anything in us has so far pleased you as to make you desirous of hearing from us some remarks on the subject of the form of discourse which you ought to follow, ³ you should acquire a more thorough understanding of the matter by contemplating us, and listening to us when we are actually engaged with these topics, than by a perusal when we are only dictating them.

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Méthode pour enseigner aux catéchumènes les éléments du Christianisme

CHAPITRE XV.

NÉCESSITÉ D’APPROPRIER SON LANGAGE AUX CIRCONSTANCES ET AUX PERSONNES.

23. Je t’ai fait une promesse et tu en réclames peut-être l’accomplissement, comme si c’était une dette : il me faut prendre le rôle de catéchiste et composer un entretien qui puisse te servir de modèle. Soit; mais figure-toi bien qu’un écrivain qui compose dans son cabinet pour être lu, se place à un tout autre point de vue que l’orateur qui parle devant un auditoire attentif; et pour l’orateur, que de points de vue divers! Tantôt il donne des instructions en particulier, sans témoins qui contrôlent son langage; tantôt il parle sous les yeux d’une assemblée qui représente les goûts les plus divers. Parle-t-il en public? tantôt il n’adresse ses instructions qu’à une seule personne, et l’assemblée ne fait que le juger ou rendre témoignage à la vérité de ses paroles; tantôt l’auditoire attend un discours qui s’adresse à tous indistinctement. Dans ce dernier cas, la méthode doit encore changer selon que le public est pour ainsi dire réuni en famille et n’attend qu’une conférence, ou qu’il est suspendu en silence aux lèvres de l’orateur, parlant du haut d’une tribune. Et même alors, le ton doit varier, si l’auditoire est plus ou moins nombreux, s’il est composé de savants ou d’ignorants, de gens de la ville ou de la campagne, enfin, s’il représente le peuple entier avec ses différentes classes. En effet, si l’orateur n’est pas capable d’éprouver les émotions les plus diverses, son âme ne saurait se peindre dans son discours ni sa parole exprimer des sentiments assez variés pour répondre aux mille impressions que provoque la sympathie dans une foule nombreuse.

Il n’est ici question que d’initier à la foi des esprits novices : toutefois, je puis t’assurer, d’après mon expérience personnelle, que je ressens une émotion toute différente selon que je vois dans le catéchumène un savant, un ignorant, un étranger, un concitoyen,un riche, un pauvre,un particulier,un magistrat; dignité, famille, âge, sexe, système philosophique, font autant d’impressions sur mon coeur, et, sous l’empire du sentiment que j’éprouve, mon discours commence, se continue et s’achève. On doit à tous une égale charité; mais ce n’est pas une raison pour appliquer à tous le même remède. La charité sait enfanter les uns et se rendre faible avec les autres; elle travaille à édifier ceux-ci, elle a peur d’offenser ceux-là; tantôt elle s’abaisse, tantôt elle s’élève, tour à tour indulgente et sévère, jamais ennemie, toujours maternelle. Quand on n’a point éprouvé ces mouvements de la charité, on croit que notre bonheur est attaché au faible talent qui nous vaut les éloges de la multitude et les douces émotions de la gloire. Mais que Dieu, en « présence duquel montent les gémissements des captifs¹», voie notre humilité et nos peines, et qu’il nous remette tous nos péchés². Si ma parole a eu pour toi quelque agrément, si elle t’a inspiré le désir d’apprendre de moi quelques règles pour vivifier tes discours, je te le répète, tu aurais été plus vite initié à ces secrets en me voyant exercer les fonctions de catéchiste qu’en me lisant.