The Culture of the Middle Ages 451 that the passage is not understood. The fathers make a very careful distinction between the Scriptures and later works. They advocate a discriminating, not to say suspi- . cious, use of the writings of their own contemporaries. In view of these considerations, I have ventured to bring together various dicta of the holy fathers, as they came to mind, and to formulate certain questions which were sug- gested by the seeming contradictions in the statements. These questions ought to serve to excite tender readers to a zealous inquiry into truth and so sharpen their wits. The master key of knowledge is, indeed, a persistent and frequent questioning. Aristotle, the most clear-sighted of all the phi- losophers, was desirous above all things else to arouse this questioning spirit, for in his Categories he exhorts a student as follows : " It may well be difficult to reach a positive conclusion in these matters unless they be frequently dis- cussed. It is by no means fruitless to be doubtful on par- ticular points." By doubting we come to examine, and by examining we reach the truth. Abelard supplies one hundred and fifty-eight prob- lems, carefully balancing the authorities pro and con, and leaves the student to solve each problem as best he may. This doubtless shocked many of his con- temporaries. Later scholastic lecturers did not hesitate to muster all possible objections to a particular position, but they always had a solution of their own to propose and defend. The following will serve as examples of the questions Questions Abelard raised in the Yea and Nay : Abdard for discussion. Should human faith be based upon reason, or no ? Is God one, or no ? Is God a substance, or no ? Does the first Psalm refer to Christ, or no ? Is sin pleasing to God, or no ? Is God the author of evil, or no ?
