Summary.  Here follows the thirty-seventh division in which the question is asked whether it is fitting that the clergy be made acquainted with profane literature, that is, the books of the heathen.  And first he proves that they should not be read (as far as “But on the other hand,” p. 64).  Then he proves the opposite and afterwards gives the solution (to “Then why,” p. 68).  The first two chapters are plain.

     [SHALL PRIESTS BE ACQUAINTED WITH PROFANE LITERATURE, OR NO?]

     =But the question (h) is asked whether these men should be made
     acquainted with profane literature.=

     Here is what is written upon the matter in the fourth
     Carthaginian Council: 

     =A Bishop should not read the books of the (i) heathen.=

     A bishop should not read the books of the heathen:  those of
     heretics he may read carefully, either of necessity (k) or for
     some special reason.

     So Jerome to Pope Damasus on the prodigal son: 

     =Priests are blameworthy who, to the neglect of the Gospels, read
     comedies.=

We see priests of God, to the neglect of the Gospels and the Prophets, reading comedies, singing the Amatory words of bucolic verses, keeping Vergil in their hands, and making that which occurs with boys as a necessity (k) ground for accusation against themselves because they do it for pleasure.

     Idem: 

     =They walk in the vanity and darkness of the senses who occupy
     themselves with profane learning.[B]=

Does he not seem to you to be walking in the vanity of the senses, and in darkness of mind, who day and night torments himself with the dialectic art; who, as an investigator of nature, raises his eyes athwart the heavens and, beyond the depths of lands and the abyss, is plunged into the so-called void; who grows warm over iambics, who, in his over zealous mind, analyses and combines the great jungle of metres; and, (to pass to another phase of the matter), who seeks riches by fair means and foul means, who fawns upon kings, grasps at the inheritances of others, and amasses wealth though he knows not at the time to whom he is going to leave it?

(h) In this thirty-seventh division Gratian asks[C] whether one who is to be ordained ought to be acquainted with profane literature.  First, however, he shows that the clergy ought not to give attention to the books of the heathen.[D] Then he gives the argument on the other side and offers this solution, that some read the books of the heathen for amusement and pleasure, and this is forbidden, while some read for instruction, and this is lawful, in order that, through these books they may know how to speak correctly and to distinguish the true from the false.  John, as far as “Then why” (p. 68).  And notice that in all the chapters up to “But on the other hand” (p. 64) pleasure alone seems to be forbidden.