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. As XLVIII. dist. § necesse. Nay he is called a dog rather than a bishop. As II. quaest. VII. qui nee. John.
(e) Because he read them for pleasure not for instruction, as de conse. dist. V. non mediocriter.
(f) That is, with profane wisdom which fills but does not satisfy,[O]