Similarly, in his theory of Christian education, the influence of the ideal is seen. In his scheme of learning, philosophy must make us understand ‘the order of things’, and help us to distinguish two worlds and Him who is the Father of the Universe.[1413] The whole perspective is determined by the Divine. Everything is related to it. And it is not a mere philosophical abstraction but a real and life-giving centre. Jung, having described the barrenness of pagan studies, says: ‘Studia eadem in scholis clericorum’,[1414] and proves from Isidore and Gregory that the old Roman scheme of education was accepted throughout by the Christians. But there is something more to be said. The Christian schools, in so far as they did not fall into utter formlessness, accepted the scheme of Martianus Capella and of pagan education. But, in many cases at any rate, there was a change for the better in method and spirit. The Christians used their rhetoric in a living cause, their dialectic to probe questions crowded with contemporary interest; their Livy and Sallust to develop a philosophy of history, their literature to understand and spread the cause of truth for which they had been martyred. The pagans, on the other hand, used their rhetoric for fictitious cases (_falsas lites_), their dialectic for ingenious trifling, their history as the handmaid of rhetoric, their literature to imitate Cicero or Fronto or Pliny, to write freakish verses, or to flatter the emperor. A sign of the advance made by the Christians in the search for truth is that criticism begins to awake in a world on which traditional ideas had lain Heavy as frost, and deep, almost, as life. Vigilantius in Gaul criticizes the rites of the Church and Pelagianism, Priscillianism, the questions about the spirituality of the soul—all point to a new stimulation of the intellect. Yet Christian education also failed in its search for truth. As we have seen, the exigencies of the time drove its exponents to a zealous narrowness whose watchword was stated by Claudianus Mamertus, when, in his _Contra vanos poetas_, he said that the divine _alone_ must be studied: Incipe divinis tantum dare pectora rebus.