Part 8 (1/2)

(_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[AB] contra. The solution is that where rules fail recourse must be had from similars to similars, otherwise not. XX. distinct. de quibus;[AC] a.s.suming that it is as there stated. Likewise the argument holds that good is a.s.sumed from the very fact that it has come from something good. As VII. quaest. I. omnis qui. & x.x.xIIII. quaest. I. c.u.m beatissimus. IX. quaest. II. Lugdunensis. XII. quaest. I. expedit.

XXVIII. quaest. I. sic enim. x.x.xI distinct, omnino. John.

(_f_) For example, as to the Incarnation, that pa.s.sage in Virgil[AD]: ”Jam nova progenies caelo demitt.i.tur ab alto.”

(_g_) As that pa.s.sage from Ovid[AE], ”Odero si potero: si non, invitus amabo.”

[The notes on the remaining paragraphs of the text are here omitted owing to their length.]

...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 a.n.a.logies of the truth from the books they read. And there special care must be taken that when the law of G.o.d 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 a.s.sume 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.

[Gratian draws the CONCLUSION.]

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.[31]

(d) _Theology_

As above noted, one of the two great contributions of the twelfth-century revival of learning to the field of university studies was scholastic theology. The number of books written on this subject was enormous. The ponderous tomes, loaded with comments, make a long array on the shelves of our great libraries, but they are memorials of a battlefield of the mind now for the most part deserted. The importance of the subject in the scheme of mediaeval education has been much exaggerated; it was the pursuit of a very small minority of students. It has a certain interest to the historian of education, however, as an ill.u.s.tration of the way in which a method struck out by a single original thinker may influence the work of scholars and universities for generations. The method of scholastic theology is mainly due to Abelard.

The roots of the n.o.bly developed systems of the thirteenth century theology lie in the twelfth century; and all Sums of Theology, of which there was a considerable number, not only before Alexander of Hales [thirteenth century] but also before and at the time of Peter Lombard, may be traced back directly or indirectly to Paris.[32]

In this ma.s.s of theological writings one book stands out as the contribution which for three centuries most influenced university instruction in theology. This is the ”Sentences” _(Sententiae)_ of Peter Lombard (c. 1100-1160), in four books. The subjects discussed in this work are similar to those treated by Abelard in the _Sic et Non_ (see p. 20). In not a few instances it adopts the form of presentation used in that book, i.e., the citation of authorities on both sides of the case. Like the _Decretum_ of Gratian, it is an ill.u.s.tration of the widespread influence of the _Sic et Non._

A great number of commentaries were written upon this book. A ma.n.u.script note in one of the copies in the Harvard library states that four hundred and sixty such commentaries are known; but I have been unable to verify the statement.

In theory, the Bible was studied in the Faculties of Theology in addition to the ”Sentences”; but in the thirteenth century and later it seems to have occupied, in practice, a minor share of the student's attention. To this effect is the criticism of Roger Bacon in 1292: