suit themselves
by Erasmus

Folly's implication, of course, is that the scholastics, enmeshed in their own abstract categories, were more interested in speculative subtleties than in questions relevant to religious and moral experience. The Paris theologians, with very few exceptions, regarded themselves as above all custodians of an orthodoxy, which in their view needed to have no pastoral relevance or link with human experience. It remains, however, true that some of the questions listed by Folly such as the origin of the world and the transmission of guilt were matters of obvious religious significance, that the scholastics themselves were often aware of the religious relevance of the apparently abstruse matters they discussed, and that others originated in classroom debates on issues considered trivial but which could be used to teach the techniques of theological debate.

Note to My Followers which is Part 3 of Folly Speaks from "The Praise Of Folly"

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