Laudator Temporis Acti

John Scheid, Religion, Institutions and Society in Ancient Rome. Inaugural lecture delivered on Thursday 7 February 2002, tr. Liz Libbrecht (Paris: Collège de France, 2013), § 12:

Twenty-seven years ago Paul Veyne could say that in his day not much Latin was learned. What can we say today? Who could claim that classical languages are alive and well in France and in Europe? In spite of the support that it receives, the teaching of this discipline has been going through difficult times for over two decades. We are compelled to question the demagogic rage consisting in abolishing the study of languages even though they remain indispensable for anyone who has some interest in our historical heritage. And there is no point in maintaining this teaching if it becomes purely superficial or symbolic. Just as is the case for living languages, teaching worthy of the name exists only if the student effectively learns the languages.

Id., § 13:

Thirty years ago, historians of Rome could draw on their reading and classical culture to reconstruct the appropriate context for asking the right questions. Once they have lost the ability to use ancient languages, the history of Rome is very likely to resemble medicine in Molière's day.

Id., § 25:

This is how ancient history constitutes a science in the making and not a museum of received ideas. By its way of proceeding, it puts out a warning that can be beneficial to all. It highlights the dangers stemming from the impression of familiarity that a culture close to us gives, and denounces the facileness of superficial syntheses. In their daily lives, teachers, researchers and citizens alike operate with general ideas which are often, let's admit, exaggerated or at least approximate, because these are inspired by emotion, ideological choices or even intellectual laziness. From this point of view, ancient history has the virtue of encouraging mistrust, and erudition is assigned a mission that is not limited to filling in footnotes.

Id., § 31:

When they practised their religion, the Romans were concerned with neither the survival nor the safety of their soul. They were celebrating rites intended to guarantee the well-being on this earth of the community to which they belonged.