On Idolatry 10

We must also inquire about schoolmasters, and the other teachers of literature too. Nay, there is no doubt that they are bordering on idolatry in many ways. First, they must proclaim the gods of the nations, and declare their names, genealogies, fables, and all their honorific trappings; then they must observe their solemnities and festivals, since they reckon their income by them. What schoolmaster will fail to keep the Quinquatria, even without a table of the seven idols? The very first fee of a new pupil he consecrates to the honor and name of Minerva, so that, even if he is not said in so many words to be profaned by any idol through food offered to idols, he is avoided as an idolater. What? Is there less defilement in it? Is gain better that is dedicated to an idol by name and by honor? As the Minervalia are Minerva's, so the Saturnalia are Saturn's, which must be celebrated even by little slaves at the time of the Saturnalia. New Year's gifts too must be solicited, and the Septimontium kept, and all the fees for midwinter and for the feast of Dear Kinship exacted; the schools must be garlanded for Flora; the flaminicae and aediles sacrifice when they take office; the school is honored with holidays. The same is done on an idol's birthday; every pomp of the devil is attended. Who will think these things befit a Christian, except one who thinks they befit even one who is not a schoolmaster? We know it can be said: “If it is not lawful for the servants of God to teach literature, it will not be lawful to learn it either; and how would anyone be trained for ordinary human prudence, or for any understanding or action, since literature is the instrument for all of life? How can we reject secular studies, without which divine studies are impossible?” Let us, then, look at the necessity of literary education, and consider that in part it can be admitted and in part avoided. It is more fitting for believers to learn literature than to teach it, for the principle of learning is different from that of teaching. If a believer teaches literature, then without doubt, while he teaches, he commends the praises of idols inserted in it; while he hands them on, he affirms them; while he mentions them, he bears witness to them. He seals the gods themselves with this very name, although the law forbids, as we have said, that gods be named and that this name be taken in vain. Hence faith is first built up for the devil from the very beginnings of education. Ask whether he commits idolatry who catechizes about idols. But when a believer learns these things, if he already understands what they are, he neither receives nor admits them; much more if he has long understood. Or when he begins to understand, he must first understand what he learned first, that is, about God and the faith. So he will spit those things out and not receive them, and he will be as safe as one who knowingly takes poison from someone who does not know it, and does not drink it. For him necessity is counted as an excuse, because he cannot learn otherwise. But it is as much easier not to teach literature than not to learn it, as it is easier for a believing pupil to stay away from the other defilements of the schools arising from public and private festivals than for a master not to take part in them.