Part 13

=From the example of Daniel it is established that it is not a sin to be learned in profane literature.=

(n) Whence Saint Gregory in his LXXXVI Division, and in many places.

(o) This entire section should be read with regard to profane knowledge according to Jerome, and the threefold reason why it should be acquired is shown: namely that it be not neglected, that it be not unknown, that it may be refuted. So we read some, as the Old and New Testament, that we may not neglect them. Some we read (as the Arts) that we may not be ignorant of them. Some, as the writings of the heretics, that we may refute them. Some (we read) that they be not neglected, as the Old Testament.

(a) For although of no use yet knowledge of them is necessary, as in dist. VII. cap. ult.

(b) As the books of heretics. As XXIV. quaestio III. cap. ult.

(c) Geometry. He does not mention Astronomy because this subject has fallen into disuse as XXVJ. quaest. II. § his ita.

Those who are unwilling to partake of the table (d) [i.e. meat] and wine of the king, that they may not be defiled, surely would never consent to learn that which was unlawful if they knew that (e) the wisdom and learning of the Babylonians was sinful. They learn, however, not that they may conform thereto, but that they may judge and convict. For example, if any one ignorant of mathematics should wish to write against the mathematicians, he would expose himself to ridicule; also in contending against the philosophers, if he should be ignorant of the dogmas of the philosophers. With this intent therefore they would learn the wisdom of the Chaldeans just as Moses had learned all the wisdom of the Egyptians. So too: If ever we are compelled to call to mind profane literature, and from it to learn things we before had omitted, it is not a matter of our personal desire, but, so to speak, of the weightiest necessity,--in order that we may prove that those events which were foretold (f) many ages ago by the holy prophets are contained (g) in the writings of the Greeks, as well as in those of the Latins and other Gentiles.

So, too, from the synod of Pope Eugene:

=Bishops should appoint teachers and instructors in suitable places.=

The report has come to us with regard to certain regions that neither teachers, nor care for the pursuit of letters, is found. Therefore, in every way, care and diligence should be used by all the bishops among the peoples subject to them, and in other places where the necessity may arise, that teachers and instructors be appointed to teach assiduously the pursuit of letters and the principles of the liberal arts, because in them especially are the divine commands revealed and declared.

Likewise Augustine in his book against the Manichaeans:

=The vanity of the gentiles is repressed and refuted by the use of their own authorities.=

If the Sibyl or Orpheus or other soothsayers of the gentiles,

(d) Daniel, Ananias, Misael, Azarias. For it is disgraceful for one who is in a discussion not to know the law in question.

(e) From the fact that Jerome here quotes the example of Daniel, the argument is derived that in doubtful cases recourse should be had to the example of our forefathers and others. XVI. quaest. I. sunt nonnulli. XXII. quaest. I. ut noveritis. I quaest. VII. convenientibus. XII. quaest. II questa. XVI. quaest. III. praesulum. XVI. quaest. I. cap. ult. XXVI. quaest. II. non statutum. et cap. non examplo. C. de sen. et interlo. nemo contra. The solution is that where rules fail recourse must be had from similars to similars, otherwise not. XX. distinct. de quibus; assuming that it is as there stated. Likewise the argument holds that good is assumed from the very fact that it has come from something good. As VII. quaest. I. omnis qui. & XXXIIII. quaest. I. cum beatissimus. IX. quaest. II. Lugdunensis. XII. quaest. I. expedit. XXVIII. quaest. I. sic enim. XXXI distinct, omnino. John.

(f) For example, as to the Incarnation, that passage in Virgil: "Jam nova progenies caelo demittitur ab alto."

(g) As that passage from Ovid, "Odero si potero: si non, invitus amabo."

...or philosophers, are said to have foretold any truth, it certainly has weight in overcoming the vanity of the pagans; not, however, in leading to the acceptance of their authority. For as great as is the difference between the prediction of the coming of Christ by the angels and the confession of the devils, so great a difference is there between the authority of the prophets and the curiosity of the sacrilegious.

Likewise Pope Clement:

=For the understanding of Sacred Scriptures knowledge of profane writings is shown to be necessary.=

It has been reported to us that certain ones dwelling in your parts are opposed to the sacred teaching, and seem to teach just as it seems best to them, not according to the tradition of the fathers, but after their own understanding; for, as we have heard, certain ingenious men of your parts draw many analogies of the truth from the books they read. And there special care must be taken that when the law of God is read, it be not read or taught according to the individual's own mental ability and intelligence. For there are many words in divine scripture which can be drawn into that meaning which each one, of his own will, may assume for himself; but this should not be so, for you ought not to seek out a meaning that is external, foreign, and strange, in order, by any means whatsoever, to establish your view from the authority of scriptures; but you should derive from the scriptures themselves the meaning of the truth. And therefore it is fitting to gain knowledge of the scriptures from him who guards it according to the truth handed down to him by the fathers, and that he may be able correctly to impart that which he rightly learned. For when each one has learned from divine scriptures a sound and firm rule of truth, it will not be strange if from the common culture and liberal studies, which perhaps he touched upon in his youth, he should also bring something to the support of true doctrine,--in such manner, however, that when he learns the truth, he rejects the false and the feigned.

Likewise Isidorus in his book of Maxims:

=Why Christians should be forbidden read the productions of the poets.=

Christians are forbidden to read the productions of the poets because through the allurements of their fables the mind is too much stimulated toward the incentives to unlawful desires.

For not only by the offering of incense is sacrifice made to devils, but also by accepting too readily their sayings.

As therefore is evident from the authorities already quoted ignorance ought to be odious to priests. Since, if in ignorance of their own blindness they undertake to lead others, both fall into the ditch. Wherefore in the Psalm it is said: "Let their eyes be darkened that they may not see, and bow down their back always." For when those who go ahead are darkened, they who follow are easily inclined to bear the burdens of sinners. Therefore priests must endeavor to cast off ignorance from them as if it were a sort of pestilence. For although, in a few instances, it is said that a slave is flogged who does not do his master's will through ignorance of that will, this is not, generally understood of all. For the Apostle says: "If any man be ignorant, let him be ignorant," which is to be understood as referring to him who did not wish to have knowledge that he might do well.

Hence Augustine in his book of Questions:

Not every man who is ignorant is free from the penalty. For the ignorant man who is ignorant because he found no way of learning (the law) can be excused from the penalty, while he cannot be pardoned who having the means of knowledge did not use them.