17 “But they seemed there to make absurd statements.” On whose assertion? Forsooth on that of enemies, for whatever cause, for whatever reason, for this is not now the question, still enemies. Upon reading, I found it so of myself. Is it so? Without having received any instruction in poetry, you would not dare to essay to read Terentianus Maurus without a master: Asper, Cornutus, Donatus, and others without number are needed, that any poet whatever may be understood, whose strains seem to court even the applause of the theatre; do you in the case of those books, which, however they may be, yet by the confession of nearly the whole human race are commonly reported to be sacred and full of divine things, rush upon them without a guide, and dare to deliver an opinion on them without a teacher; and, if there meet you any matters, which seem absurd, do not accuse rather your own dullness, and mind decayed by the corruption of this world, such as is that of all that are foolish, than those [books] which haply cannot be understood by such persons!
You should seek some one at once pious and learned, or who by consent of many was said to be such, that you might be both bettered by his advice, and instructed by his learning. Was he not easy to find? He should be searched out with pains. Was there no one in the country in which you lived? What cause could more profitably force to travel? Was he quite hidden, or did he not exist on the continent? One should cross the sea. If across the sea he was not found in any place near to us, you should proceed even as far as those lands, in which the things related in those books are said to have taken place.
What, Honoratus, have we done of this kind? And yet a religion perhaps the most holy, (for as yet I am speaking as though it were matter of doubt,) the opinion whereof has by this time taken possession of the whole world, we wretched boys condemned at our own discretion and sentence. What if those things which in those same Scriptures seem to offend some unlearned persons, were so set there for this purpose, that when things were read of such as are abhorrent from the feeling of ordinary men, not to say of wise and holy men, we might with much more earnestness seek the hidden meaning.
Perceive you not how the Catamite of the Bucolics, for whom the rough shepherd gushed forth into tears, men essay to interpret, and affirm that the boy Alexis, on whom Plato also is said to have composed a love strain, has some great meaning or other, but escapes the judgment of the unlearned; whereas without any sacrilege a poet however rich may seem to have published wanton songs?
Source: On the Profit of Believing (New Advent)