But, most of all, that is true of the government of the Church: when there is not the light of instruction, the Church cannot have any good conduct, and impossibly can there be avoided disorder and superstitions that deserve a great deal of ridicule, as well as strife, and most foolish heresies. Many foolishly assert that instruction is the cause of heresy. But the heretics of ancient days, the Valentinians, Manichæans, Catharists, Euchites, Donatists and others, whose stupid acts are described by Irenæus, Epiphanius, Augustine, Theodoret and others, raved, not through instruction, but through arrogant foolishness. And did not our own dissenters rave so deliriously through their lack of culture, and ignorance? Though there are some heresiarchs, such as were Arius, Nestorius and a few others, yet their heresies arose not through instruction, but from an imperfect understanding of the Holy Writ, and they grew and were strengthened through malice and false pride which did not permit them to change their wrong opinion after they had discovered the truth, and against their conscience. And though their instruction gave them the power to use sophisms, that is, cunning proofs of their elucubrations, yet he who would want to ascribe this evil simply to instruction would be compelled to say that where a physician poisons a patient, his knowledge of medicine was the cause thereof, and where a soldier valiantly and cunningly strikes down the enemy, military art is the cause of killing. And when we look through history, as through a telescope, at the past ages, we shall discover more evil in the Dark Ages than in those that were enlightened through culture. The bishops were not so arrogant before the fifth century as they were afterwards, especially the bishops of Rome and Constantinople, because before there was learning, and afterwards it grew less. If learning were dangerous to the Church and State, the best Christians would not study themselves, and would forbid others to study; but we see that all our ancient teachers studied not only the Holy Writ, but also profane philosophy. Besides many others, the most famous pillars of the Church have advocated profane learning, namely: Basil the Great in his instruction to the studying youths, Chrysostom in his books on monastic life, Gregory the Theologue in his sermon on Julian the Apostate. I should have a great deal to say, if I were to dwell on this alone. Good and thorough instruction is the root and seed and foundation of all usefulness, both for the fatherland and the Church. There is, however, a kind of instruction which does not deserve that name, though it is deemed by certain clever but not well-informed men to be the real instruction.