Chapter X.—Of Schoolmasters and Their Difficulties.

Moreover, we must inquire likewise touching schoolmasters; nor only of them, but also all other professors of literature. Nay, on the contrary, we must not doubt that they are in affinity with manifold idolatry: first, in that it is necessary for them to preach the gods of the nations, to express their names, genealogies, honourable distinctions, all and singular; and further, to observe the solemnities and festivals of the same, as of them by whose means they compute their revenues. What schoolmaster, without a table of the seven idols,60    i.e., the seven planets. will yet frequent the Quinquatria? The very first payment of every pupil he consecrates both to the honour and to the name of Minerva; so that, even though he be not said “to eat of that which is sacrificed to idols”61    See 1 Cor. viii. 10.nominally (not being dedicated to any particular idol), he is shunned as an idolater.  What less of defilement does he recur on that ground,62    i.e., because “he does not nominally eat,” etc. than a business brings which, both nominally and virtually, is consecrated publicly to an idol? The Minervalia are as much Minerva’s, as the Saturnalia Saturn’s; Saturn’s, which must necessarily be celebrated even by little slaves at the time of the Saturnalia. New-year’s gifts likewise must be caught at, and the Septimontium kept; and all the presents of Midwinter and the feast of Dear Kinsmanship must be exacted; the schools must be wreathed with flowers; the flamens’ wives and the ædiles sacrifice; the school is honoured on the appointed holy-days. The same thing takes place on an idol’s birthday; every pomp of the devil is frequented. Who will think that these things are befitting to a Christian master,63    [Note the Christian Schoolmaster, already distinguished as such, implying the existence and the character of Christian schools. Of which, learn more from the Emperor Julian, afterwards.] unless it be he who shall think them suitable likewise to one who is not a master?  We know it may be said, “If teaching literature is not lawful to God’s servants, neither will learning be likewise;” and, “How could one be trained unto ordinary human intelligence, or unto any sense or action whatever, since literature is the means of training for all life? How do we repudiate secular studies, without which divine studies cannot be pursued?”  Let us see, then, the necessity of literary erudition; let us reflect that partly it cannot be admitted, partly cannot be avoided. Learning literature is allowable for believers, rather than teaching; for the principle of learning and of teaching is different. If a believer teach literature, while he is teaching doubtless he commends, while he delivers he affirms, while he recalls he bears testimony to, the praises of idols interspersed therein. He seals the gods themselves with this name;64    i.e., the name of gods. whereas the Law, as we have said, prohibits “the names of gods to be pronounced,”65    Ex. xxiii. 13; Josh. xxiii. 7; Ps. xvi. 4; Hos. ii. 17; Zech. xiii. 2. and this name66    i.e., the name of God. to be conferred on vanity.67    i.e., on an idol, which, as Isaiah says, is “vanity.” Hence the devil gets men’s early faith built up from the beginnings of their erudition.  Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behoves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.

CAPUT X.

Quaerendum autem est etiam de ludi magistris 0674A et de caeteris professoribus litterarum, imo non dubitandum affines illos esse multimodae idololatriae. Primum, quibus necesse est deos nationum praedicare, nomina, genealogias, fabulas, ornamenta honorifica quaeque eorum enuntiare, tum solemnia festaque eorumdem observare, ut quibus vectigalia sua suppetant. Quis ludimagister , sine tabula septem idolorum, quinquatria tamen frequentabit ? Ipsam primam novi discipuli stipem Minervae et honori et nomini consecrat, ut etsi non profanatus alicui idolo, verbotenus de idolothyto esse dicatur . Quid minus est inquinamenti eo quod praestat quaestus et nominibus et honoribus idolo nuncupatus? tam Minervalia Minervae, quam Saturnalia Saturni, quae etiam serviculis sub tempore Saturnalium celebrari necesse est. 0674B Etiam strenae captandae, et septimuntium, et brumae, et carae cognationis honoraria exigenda omnia, Florae scholae coronandae . Flaminicae et aediles sacrificant, creatis schola honoratur feriis. Idem fit idoli natali omnis diaboli pompa frequentatur. 0675A Quis haec competere christiano existimabit , nisi qui putabit convenire etiam non magistro? Scimus dici posse: «si docere litteras Dei servis non licet, etiam nec discere licebit. Et quomodo quis institueretur ad prudentiam interim humanam, vel ad quemcumque sensum vel actum, cum instrumentum sit ad omnem vitam litteratura? Quomodo repudiamus saecularia studia, sine quibus divina non possunt?» Videamus igitur necessitatem litteratoriae eruditionis; respiciamus ex parte eam admitti non posse, ex parte vitari. Fideles magis discere, quam docere litteras capit. Diversa est enim ratio discendi et docendi. Si fidelis litteras doceat insertas idolorum praedicatione , sine dubio, dum docet, commendat: dum tradit, affirmat: dum commemorat, testimonium dicit (Exod. XXIII, 13); deos ipsos hoc nomine obsignat, cum 0675B lex prohibeat (ut diximus) deos pronuntiari (Exod. XX), et nomen hoc in vano collocari. Hinc prima diabolo fides aedificatur ab initiis eruditionis. Quaere an idololatriam committat qui de idolis catechizat ? At cum fidelis haec discit; si jam sapit qui sit, neque recipit, neque admittit, multo magis si nondum sapit. Aut ubi coeperit sapere, prius sapiat oportet, quod prius didicit, id est, de Deo et fide: proinde illa respuet, nec recipiet. Et erit tam tutus, quam qui sciens venenum ab ignaro accipit, nec bibit. Huic necessitas ad excusationem deputatur, quia aliter discere non potest. Tanto autem facilius est litteras non docere, quam non discere, quanto et reliqua scholarum de publicis propriis solemnitatibus inquinamenta facilius discipulis fidelis non adibit, quam magister non frequentabit.