Letter 36

Rescript on Christian Teachers. I hold that a proper education produces not a laboriously acquired polish of phrases and language, but a healthy condition of mind — a mind that holds true opinions about good and evil, honor and shame. When a man believes one thing and teaches his students another, he fails as an educator in exact proportion to his failure as an honest man. If the gap between his beliefs and his teaching is over trivial matters, it can perhaps be tolerated — though it is still wrong. But when the gap concerns matters of the greatest importance, that is the behavior of a huckster: a thoroughly dishonest man who praises most highly the things he considers most worthless, cheating and luring others with false praise in order to transfer his shoddy goods. Everyone who claims to teach should be a person of upright character and should not harbor private opinions that contradict what they publicly profess. This applies above all to those who teach the young — the rhetoricians and grammarians, and still more the sophists, who claim to teach not merely the use of words but morals and political philosophy as well. I applaud their high ambitions; I would applaud them still more if they did not expose themselves as frauds by thinking one thing while teaching another. Was it not the gods who revealed all their learning to Homer, Hesiod, Demosthenes, Herodotus, Thucydides, Isocrates, and Lysias? Did not these men believe themselves consecrated, some to Hermes, others to the Muses? It seems absurd to me that the men who expound their works should dishonor the gods those authors honored. I do not say they must change their beliefs before they teach. But I do give them a choice: either do not teach what you do not believe, or, if you wish to teach, first genuinely persuade your students that Homer and Hesiod and the others you expound were not the godless fools your own religion makes them out to be. Since you live off their writings and make your living by their ideas, you convict yourselves of the most sordid greed by professing contempt for the gods they worshipped while collecting their salaries. [This edict effectively barred Christian teachers from teaching the Greek classics — one of Julian's most controversial acts. The historian Ammianus Marcellinus, himself a pagan, called it "harsh and best buried in silence."]

Rescript on Christian Teachers 2 [362, After June 17, from Antioch] I hold that a proper education results, not in laboriously acquired symmetry of phrases and language, but in a healthy condition of mind, I mean a mind that has understanding and true opinions about things good and evil, honourable and base. Therefore, when a man thinks one thing and teaches his pupils another, in my opinion he fails to educate exactly in proportion as he fails to be an honest man. And if the divergence between a man's convictions and his utterances is merely in trivial matters, that can be tolerated somehow, though it is wrong. But if in matters of the greatest importance a man has certain opinions and teaches the contrary, what is that but the conduct of hucksters, and not honest but thoroughly dissolute men in that they praise most highly the things that they believe to be most worthless, thus cheating and enticing by their praises those to whom they desire to transfer their worthless wares. Now all who profess to teach anything whatever ought to be men of upright character, and ought not to harbour in their souls opinions irreconcilable with what they publicly profess; and, above all, I believe it is necessary that those who associate with the young and teach them rhetoric should be of that upright character; for they expound the writings of the ancients, whether they be rhetoricians or grammarians, and still more if they are sophists. For these claim to teach, in addition to other things, not only the use of words, but morals also, and they assert that political philosophy is their peculiar field. Let us leave aside, for the moment, the question whether this is true or not. But while I applaud them for aspiring to such high pretensions, I should applaud them still more if they did not utter falsehoods and convict themselves of thinking one thing and teaching their pupils another. What! Was it not the gods who revealed all their learning to Homer, Hesiod, Demosthenes, Herodotus, Thucydides, Isocrates and Lysias?1 Did not these men think that they were consecrated, some to Hermes,2 others to the Muses? I think it is absurd that men who expound the works of these writers should dishonour the gods whom they used to honour. Yet, though I think this absurd, I do not say that they ought to change their opinions and then instruct the young. But I give them this choice; either not to teach what they do not think admirable, or, if they wish to teach, let them first really persuade their pupils that neither Homer nor Hesiod nor any of these writers whom they expound and have declared to be guilty of impiety, folly and error in regard to the gods, is such as they declare. For since they make a livelihood and receive pay from the works of those writers, they thereby confess that they are most shamefully greedy of gain, and that, for the sake of a few drachmae, they would put up with anything. It is true that, until now, there were many excuses for not attending the temples, and the terror that threatened on all sides absolved men for concealing the truest beliefs about the gods.1 But since the gods have granted us liberty, it seems to me absurd that men should teach what they do not believe to be sound. But if they believe that those whose interpreters they are and for whom they sit, so to speak, in the seat of the prophets, were wise men, let them be the first to emulate their piety towards the gods. If, however, they think that those writers were in error with respect to the most honoured gods, then let them betake themselves to the churches of the Galilaeans to expound Matthew and Luke, since you Galilaeans are obeying them when you ordain that men shall refrain from temple-worship. For my part, I wish that your ears and your tongues might be "born anew," as you would say, as regards these things 2 in which may I ever have part, and all who think and act as is pleasing to me. For religious 3 and secular teachers let there be a general ordinance to this effect: Any youth who wishes to attend the schools is not excluded; nor indeed would it be reasonable to shut out from the best way4 boys who are still too ignorant to know which way to turn, and to overawe them into being led against their will to the beliefs of their ancestors. Though indeed it might be proper to cure these, even against their will, as one cures the insane, except that we concede indulgence to all for this sort of disease.1 For we ought, I think, to teach, but not punish, the demented. 1 The Cappadocians were, for the most part, Christians; Julian visited Tyana in June on his way to Antioch. 2 For this law see Introduction; Zonaras 13. 12; Sozomen 5. 18; Socrates 3. 16. 1; Theodoret 3. 8. This version is, no doubt, incomplete. 1 So too in Oration 7. 236-237c. Julian compares the impiety of the Cynics, who in his opinion had much in common with the Christians, with Plato's and Aristotle's reverence for religion.  2 Hermes was the god of eloquence. 1 i. e. under the Christian Emperors Constantine and Constantius it was dangerous to worship the gods openly. 2 i. e. the beliefs of the poets about the gods. 3 [The Greek word] in Julian has this implication; cf. To Theodorus, p. 55.  4 Cf. To the Alexandrians, p. 149. 1 For Christianity a disease cf. To Libanius, p. 207; for indulgence to be shown to persons so afflicted, cf. To the Citizens of Βostra 438b, p. 135.