Disgusted, however, as he was with theology, all his theological training had hitherto been scholastic in its character, and, apart from his disgust of theology in general, he does not seem as yet to have contracted any special disgust of scholastic theology in particular. He was still too much enamoured of the logic of the Schoolmen, and too often was found to take the Schoolmen’s side in his discussions with his friend.
Colet and Erasmus[202] had been conversing one day upon the character of the Schoolmen. Colet had expressed his sweeping disapprobation of the whole class. Erasmus, whose knowledge of their works was, as he afterwards acknowledged, by no means deep, at length ventured, in renewing the conversation at another time, to except Thomas Aquinas from the common herd, as worthy of praise, alleging in his favour that he seemed to have studied both the Scriptures and ancient literature—which doubtless he had. Colet made no reply. And when Erasmus pursued the subject still further, Colet again passed it off, feigning inattention. But when Erasmus, in the course of further conversation, again expressed the same opinion in favour of Aquinas, and spoke more strongly even than before, Colet turned his full eye upon him in order to learn whether he really were speaking in earnest; and concluding that it was so—‘What,’ he said passionately, ‘do you extol to me such a man as Aquinas? If he had not been very arrogant indeed, he would not surely so rashly and proudly have taken upon himself to define all things. And unless his spirit had been somewhat worldly, he would not surely have corrupted the whole teaching of Christ by mixing with it his profane philosophy.’[203]
Erasmus was taken aback, as he had been at the discussion at the public table. He had again been arguing without sufficient knowledge to justify his having any strong opinion at all. Which side he took on the question at issue was a matter almost of indifference to him. But he saw plainly that it was not so with Colet. His first allusion to Aquinas, Colet had resolutely shunned. When compelled to speak his opinion, his soul was moved to its depths, and had burst forth into this passionate reply. There must be something real and earnest at the bottom of Colet’s dislike for Aquinas, else he could not have spoken thus.
So Erasmus betakes himself to the more careful study of the great schoolman’s writings.
Erasmus studies Aquinas.
One may picture him taking down from the shelf the ‘Summa Theologiæ,’ and, as the first step toward the exploration of its contents, turning to the prologue. He reads:—
The ‘Summa.’
‘Seeing that the teacher of catholic truth should instruct not only those advanced in knowledge, but that it is a part of his duty to teach beginners (according to the words of the Apostle to the Corinthians, “even as unto babes in Christ, I have fed you with milk and not with strong meat”), it is our purpose in this book to treat of those things which pertain to the Christian religion in a manner adapted to the instruction of beginners.
‘For we have considered that novices in this learning have been very much hindered in [the study of] works written by others; partly, indeed, on account of the multiplication of useless questions, articles and arguments, and partly [for other reasons]. To avoid these and other difficulties we shall endeavour, relying on Divine assistance, to treat of those things which belong to sacred learning, so far as the subject will admit, with brevity and clearness.’
Scholastic ‘milk for babes.’