We read about the blessed Jerome that when he was reading the
works (_e_) of Cicero he was chidden by an angel because, being a
Christian man, he was devoting himself to the productions of the
pagans.
[The discussion which follows, to "Hence Bede," etc., p. 66, is
attributed, in modern editions, to Gratian.]
Hence, too, the prodigal son in the Gospel is blamed because he
would fain have filled his belly with the husks (_f_) which the
swine did eat.
Hence, too, Origen understands by the flies and frogs with which
the Egyptians were smitten, the empty garrulousness of the
dialecticians and their sophistical arguments.
From all which instances it is gathered that knowledge of profane
literature is not to be sought after by churchmen.
But, on the other hand[N] one reads that Moses and Daniel were
learned in all the wisdom of the Egyptians and Chaldeans.
One reads also that God ordered the sons of Israel to spoil (_g_)
the Egyptians of their gold and silver; the moral interpretation
of this teaches that should we find in the poets either the gold
of wisdom or the silver of eloquence, we should turn it to the
profit of useful learning. In Leviticus also we are ordered to
...
(_d_) Such a one is rejected by the evidence, as VI. quaest. I. qui
crimen. Also, he cannot be a bishop.
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