Chapter V.—Philosophy the Handmaid of Theology.

Accordingly, before the advent of the Lord, philosophy was necessary to the Greeks for righteousness.55    [In connection with note 3, p. 303, supra, see Elucidation VII.] And now it becomes conducive to piety; being a kind of preparatory training to those who attain to faith through demonstration. “For thy foot,” it is said, “will not stumble, if thou refer what is good, whether belonging to the Greeks or to us, to Providence.”56    Prov. iii. 23. For God is the cause of all good things; but of some primarily, as of the Old and the New Testament; and of others by consequence, as philosophy. Perchance, too, philosophy was given to the Greeks directly and primarily, till the Lord should call the Greeks. For this was a schoolmaster to bring “the Hellenic mind,” as the law, the Hebrews, “to Christ.”57    Gal. iii. 24. Philosophy, therefore, was a preparation, paving the way for him who is perfected in Christ.58    [In connection with note 3, p. 303, supra, see Elucidation VII.]

“Now,” says Solomon, “defend wisdom, and it will exalt thee, and it will shield thee with a crown of pleasure.”59    Prov. iv. 8, 9. For when thou hast strengthened wisdom with a cope by philosophy, and with right expenditure, thou wilt preserve it unassailable by sophists. The way of truth is therefore one. But into it, as into a perennial river, streams flow from all sides. It has been therefore said by inspiration: “Hear, my son, and receive my words; that thine may be the many ways of life. For I teach thee the ways of wisdom; that the fountains fail thee not,”60    Prov. iv. 10, 11, 21. which gush forth from the earth itself. Not only did He enumerate several ways of salvation for any one righteous man, but He added many other ways of many righteous, speaking thus: “The paths of the righteous shine like the light.”61    Prov. iv. 18. The commandments and the modes of preparatory training are to be regarded as the ways and appliances of life.

“Jerusalem, Jerusalem, how often would I have gathered thy children, as a hen her chickens!”62    Matt. xxiii. 37; Luke xiii. 34. And Jerusalem is, when interpreted, “a vision of peace.” He therefore shows prophetically, that those who peacefully contemplate sacred things are in manifold ways trained to their calling. What then? He “would,” and could not. How often, and where? Twice; by the prophets, and by the advent. The expression, then, “How often,” shows wisdom to be manifold; every mode of quantity and quality, it by all means saves some, both in time and in eternity. “For the Spirit of the Lord fills the earth.”63    [A favourite expression of the Fathers, expressing hope for the heathen. See Elucidations VIII., infra.] And if any should violently say that the reference is to the Hellenic culture, when it is said, “Give not heed to an evil woman; for honey drops from the lips of a harlot,” let him hear what follows: “who lubricates thy throat for the time.” But philosophy does not flatter. Who, then, does He allude to as having committed fornication? He adds expressly, “For the feet of folly lead those who use her, after death, to Hades. But her steps are not supported.” Therefore remove thy way far from silly pleasure. “Stand not at the doors of her house, that thou yield not thy life to others.” And He testifies, “Then shall thou repent in old age, when the flesh of thy body is consumed.” For this is the end of foolish pleasure. Such, indeed, is the case. And when He says, “Be not much with a strange woman,”64    Prov. v. 2, 3, 5, 8, 9, 11, 20. He admonishes us to use indeed, but not to linger and spend time with, secular culture. For what was bestowed on each generation advantageously, and at seasonable times, is a preliminary training for the word of the Lord. “For already some men, ensnared by the charms of handmaidens, have despised their consort philosophy, and have grown old, some of them in music, some in geometry, others in grammar, the most in rhetoric.”65    Philo Judæus, On seeking Instruction, 435. See Bohn’s translation, ii. 173. “But as the encyclical branches of study contribute to philosophy, which is their mistress; so also philosophy itself co-operates for the acquisition of wisdom. For philosophy is the study of wisdom, and wisdom is the knowledge of things divine and human; and their causes.” Wisdom is therefore queen of philosophy, as philosophy is of preparatory culture. For if philosophy “professes control of the tongue, and the belly, and the parts below the belly, it is to be chosen on its own account. But it appears more worthy of respect and pre-eminence, if cultivated for the honour and knowledge of God.”66    Quoted from Philo with some alterations. See Bohn’s translation, vol. ii. p. 173. And Scripture will afford a testimony to what has been said in what follows. Sarah was at one time barren, being Abraham’s wife. Sarah having no child, assigned her maid, by name Hagar, the Egyptian, to Abraham, in order to get children. Wisdom, therefore, who dwells with the man of faith (and Abraham was reckoned faithful and righteous), was still barren and without child in that generation, not having brought forth to Abraham aught allied to virtue. And she, as was proper, thought that he, being now in the time of progress, should have intercourse with secular culture first (by Egyptian the world is designated figuratively); and afterwards should approach to her according to divine providence, and beget Isaac.”67    See Philo, Meeting to seek Instruction, Bohn’s translation, vol. ii. 160.

And Philo interprets Hagar to mean “sojourning.”68    Bohn’s trans., vol. ii. 161. For it is said in connection with this, “Be not much with a strange woman.”69    Prov. v. 20. Philo, On meeting to seek Knowledge, near beginning. Sarah he interprets to mean “my princedom.” He, then, who has received previous training is at liberty to approach to wisdom, which is supreme, from which grows up the race of Israel. These things show that that wisdom can be acquired through instruction, to which Abraham attained, passing from the contemplation of heavenly things to the faith and righteousness which are according to God. And Isaac is shown to mean “self-taught;” wherefore also he is discovered to be a type of Christ. He was the husband of one wife Rebecca, which they translate “Patience.” And Jacob is said to have consorted with several, his name being interpreted “Exerciser.” And exercises are engaged in by means of many and various dogmas. Whence, also, he who is really “endowed with the power of seeing” is called Israel,70    Philo, in the book above cited, interprets “Israel,” “seeing God.” From this book all the instances and etymologies occuring here are taken. having much experience, and being fit for exercise.

Something else may also have been shown by the three patriarchs, namely, that the sure seal of knowledge is composed of nature, of education, and exercise.

You may have also another image of what has been said, in Thamar sitting by the way, and presenting the appearance of a harlot, on whom the studious Judas (whose name is interpreted “powerful”), who left nothing unexamined and uninvestigated, looked; and turned aside to her, preserving his profession towards God. Wherefore also, when Sarah was jealous at Hagar being preferred to her, Abraham, as choosing only what was profitable in secular philosophy, said, “Behold, thy maid is in thine hands: deal with her as it pleases thee;”71    Gen. xvi. 6. manifestly meaning, “I embrace secular culture as youthful, and a handmaid; but thy knowledge I honour and reverence as true wife.” And Sarah afflicted her; which is equivalent to corrected and admonished her. It has therefore been well said, “My son, despise not thou the correction of God; nor faint when thou art rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”72    Prov. iii. 11, 12; Heb. xii. 5, 6. And the foresaid Scriptures, when examined in other places, will be seen to exhibit other mysteries. We merely therefore assert here, that philosophy is characterized by investigation into truth and the nature of things (this is the truth of which the Lord Himself said, “I am the truth”73    John xiv. 6.); and that, again, the preparatory training for rest in Christ exercises the mind, rouses the intelligence, and begets an inquiring shrewdness, by means of the true philosophy, which the initiated possess, having found it, or rather received it, from the truth itself.

Ἦν μὲν οὖν πρὸ τῆς τοῦ κυρίου παρουσίας εἰς δικαιοσύνην Ἕλλησιν ἀναγκαία φιλοσοφία, νυνὶ δὲ χρησίμη πρὸς θεοσέβειαν γίνεται, προπαιδεία τις οὖσα τοῖς τὴν πίστιν δι' ἀποδείξεως καρπουμένοις, ὅτι ὁ πούς σου φησὶν οὐ μὴ προσκόψῃ, ἐπὶ τὴν πρόνοιαν τὰ καλὰ ἀναφέροντος, ἐάν τε Ἑλληνικὰ ᾖ ἐάν τε ἡμέτερα. πάντων μὲν γὰρ αἴτιος τῶν καλῶν ὁ θεός, ἀλλὰ τῶν μὲν κατὰ προηγούμενον ὡς τῆς τε διαθήκης τῆς παλαιᾶς καὶ τῆς νέας, τῶν δὲ κατ' ἐπακολού θημα ὡς τῆς φιλοσοφίας. τάχα δὲ καὶ προηγουμένως τοῖς Ἕλλησιν ἐδόθη τότε πρὶν ἢ τὸν κύριον καλέσαι καὶ τοὺς Ἕλληνας· ἐπαιδαγώγει γὰρ καὶ αὐτὴ τὸ Ἑλληνικὸν ὡς ὁ νόμος τοὺς Ἑβραίους εἰς Χριστόν. προπαρασκευάζει τοίνυν ἡ φιλοσοφία προοδοποιοῦσα τὸν ὑπὸ Χριστοῦ τεκειούμενον. αὐτίκα τὴν σοφίαν ὁ Σολομὼν περιχαράκωσον φησίν, καὶ ὑπερυψώσει σε· στεφάνῳ δὲ τρυφῆς ὑπερασπίσει σε, ἐπεὶ καὶ σὺ τῷ θριγκῷ ὑπεροχυρώσας αὐτὴν διὰ φιλοσοφίας καὶ πολυτελείας ὀρθῆς ἀνεπίβατον τοῖς σοφισταῖς τηρήσαις. μία μὲν οὖν ἡ τῆς ἀληθείας ὁδός, ἀλλ' εἰς αὐτὴν καθάπερ εἰς ἀέναον ποταμὸν ἐκρέουσι τὰ ῥεῖθρα ἄλλα ἄλλοθεν. ἐνθέως οὖν ἄρα εἴρηται· ἄκουε, υἱέ μου, καὶ δέξαι ἐμοὺς λόγους, φησίν, ἵνα σοι γένωνται πολλαὶ ὁδοὶ βίου· ὁδοὺς γὰρ σοφίας διδάσκω σε, ὅπως μὴ ἐκλίπωσίν σε αἱ πηγαί, αἱ τῆς αὐτῆς ἐκβλύζουσαι γῆς. οὐ δὴ μόνον ἑνός τινος δικαίου ὁδοὺς πλείονας σωτηρίους κατέλεξεν, ἐπιφέρει δὲ ἄλλας πολλῶν πολλὰς δικαίων ὁδοὺς μηνύων ὧδέ πως· αἱ δὲ ὁδοὶ τῶν δικαίων ὁμοίως φωτὶ λάμπουσιν. εἶεν δ' ἂν καὶ αἱ ἐντολαὶ καὶ αἱ προπαιδεῖαι ὁδοὶ καὶ ἀφορμαὶ τοῦ βίου. Ἱερουσαλὴμ Ἱερουσαλήμ, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου ὡς ὄρνις τοὺς νεοσσούς. Ἱερουσαλὴμ δὲ ὅρασις εἰρήνης ἑρμηνεύεται. δηλοῖ τοίνυν προφητικῶς τοὺς εἰρηνικῶς ἐποπτεύσαντας πολυτρόπως εἰς κλῆσιν πεπαιδαγωγῆσθαι. τί οὖν; ἠθέλησε μέν, οὐκ ἠδυνήθη δέ· ποσάκις δὲ ἢ ποῦ; δίς, διά τε προφητῶν καὶ διὰ τῆς παρουσίας. πολύτροπον μὲν οὖν τὴν σοφίαν ἡ ποσάκις ἐνδείκνυται λέξις, καὶ καθ' ἕνα ἕκαστον τρόπον ποιότητός τε καὶ ποσότητος πάντως σῴζει τινὰς ἔν τε τῷ χρόνῳ ἔν τε τῷ αἰῶνι, ὅτι πνεῦμα κυρίου πεπλήρωκε τὴν οἰκουμένην. κἄν τις βιαζόμενος λέγῃ· μὴ πρόσεχε φαύλῃ γυναικί, μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης, τὴν Ἑλληνικὴν εἶναι παιδείαν, ἐπακουσάτω τῶν ἑξῆς· ἣ πρὸς καιρὸν λιπαίνει σὸν φάρυγγα, φησί, φιλοσοφία δὲ οὐ κολακεύει. τίνα τοίνυν αἰνίσσεται τὴν ἐκπορνεύσασαν; ἐπιφέρει ῥητῶς· τῆς γὰρ ἀφροσύνης οἱ πόδες κατάγουσι τοὺς χρωμένους αὐτῇ μετὰ θανάτου εἰς Ἅιδην, τὰ δὲ ἴχνη αὐτῆς οὐκ ἐρεί δεται. μακρὰν οὖν ποίησον ἀπὸ τῆς ἄφρονος ἡδονῆς τὴν σὴν ὁδόν, μὴ ἐπιστῇς θύραις οἴκων αὐτῆς, ἵνα μὴ προῇ ἄλλοις τὴν σὴν ζωήν. καὶ ἐπιμαρτυρεῖ· εἶτα μεταμελήσει σοι ἐπὶ γήρως, ἡνίκα ἂν κατατριβῶσί σου σάρκες σώματος. τοῦτο γὰρ τέλος τῆς ἄφρονος ἡδονῆς. καὶ ταῦτα μὲν ταύτῃ· ὁπηνίκα δ' ἂν φῇ· μὴ πολὺς ἴσθι πρὸς ἀλλοτρίαν, χρῆσθαι μέν, οὐκ ἐνδιατρίβειν δὲ καὶ ἐναπομένειν τῇ κοσμικῇ παιδείᾳ παραινεῖ· προπαιδεύει γὰρ τῷ κυριακῷ λόγῳ τὰ κατὰ τοὺς προσήκοντας καιροὺς ἑκάστῃ γενεᾷ συμφερόντως δεδομένα. ἤδη γάρ τινες τοῖς φίλτροις τῶν θεραπαινίδων δελεασθέντες ὠλιγώρησαν τῆς δεσποίνης, φιλοσοφίας, καὶ κατεγήρασαν οἳ μὲν αὐτῶν ἐν μουσικῇ, οἳ δὲ ἐν γεωμετρίᾳ, ἄλλοι δὲ ἐν γραμματικῇ, οἱ πλεῖστοι δὲ ἐν ῥητορικῇ. Ἀλλ' ὡς τὰ ἐγκύκλια μαθήματα συμβάλλεται πρὸς φιλοσοφίαν τὴν δέσποιναν αὐτῶν, οὕτω καὶ φιλοσοφία αὐτὴ πρὸς σοφίας κτῆσιν συνεργεῖ. ἔστι γὰρ ἡ μὲν φιλοσοφία ἐπιτήδευσις [σοφίας], ἡ σοφία δὲ ἐπιστήμη θείων καὶ ἀνθρωπίνων καὶ τῶν τούτων αἰτίων. κυρία τοίνυν ἡ σοφία τῆς φιλοσοφίας ὡς ἐκείνη τῆς προπαιδείας. εἰ γὰρ ἐγκράτειαν φιλοσοφία ἐπαγγέλλεται γλώσσης τε καὶ γαστρὸς καὶ τῶν ὑπὸ γαστέρα, καὶ ἔστιν δι' αὑτὴν αἱρετή, σεμνοτέρα φανεῖται καὶ κυριωτέρα, εἰ θεοῦ τιμῆς τε καὶ γνώσεως ἕνεκεν ἐπιτηδεύοιτο. Τῶν εἰρημένων μαρτυρίαν παρέξει ἡ γραφὴ διὰ τῶνδε· Σάρρα στεῖρα ἦν πάλαι, Ἀβραὰμ δὲ γυνή. μὴ τίκτουσα ἡ Σάρρα τὴν ἑαυτῆς παιδίσκην ὀνόματι Ἄγαρ τὴν Αἰγυπτίαν εἰς παιδοποιίαν ἐπιτρέπει τῷ Ἀβραάμ. ἡ σοφία τοίνυν ἡ τῷ πιστῷ σύνοικος (πιστὸς δὲ ἐλογίσθη Ἀβραὰμ καὶ δίκαιος) στεῖρα ἦν ἔτι καὶ ἄτεκνος κατὰ τὴν γενεὰν ἐκείνην, μηδέπω μηδὲν ἐνάρετον ἀποκυήσασα τῷ Ἀβραάμ, ἠξίου δὲ εἰκότως τὸν ἤδη καιρὸν ἔχοντα προκοπῆς τῇ κοσμικῇ παιδείᾳ (Αἴγυπτος δὲ ὁ κόσμος ἀλληγορεῖται) συνευνασθῆναι πρότερον, ὕστερον δὲ καὶ αὑτῇ προσελθόντα κατὰ τὴν θείαν πρόνοιαν γεννῆσαι τὸν Ἰσαάκ. ἑρμηνεύει δὲ ὁ Φίλων τὴν μὲν Ἄγαρ παροίκησιν (ἐνταῦθα γὰρ εἴρηται· μὴ πολὺς ἴσθι πρὸς ἀλλοτρίαν), τὴν Σάραν δὲ ἀρχήν μου. ἔνεστιν οὖν προπαιδευθέντα ἐπὶ τὴν ἀρχικωτάτην σοφίαν ἐλθεῖν, ἀφ' ἧς τὸ Ἰσραηλιτικὸν γένος αὔξεται. ἐξ ὧν δείκνυται διδακτικὴν εἶναι τὴν σοφίαν. ἣν μετῆλθεν Ἀβραάμ, ἐκ τῆς τῶν οὐρανίων θέας μετιὼν εἰς τὴν κατὰ θεὸν πίστιν τε καὶ δικαιοσύνην. Ἰσαὰκ δὲ τὸ αὐτομαθὲς ἐνδείκνυται; διὸ καὶ Χριστοῦ τύπος εὑρίσκεται. οὗτος μιᾶς γυναικὸς ἀνὴρ τῆς Ῥεβέκκας, ἣν ὑπομονὴν μεταφράζουσιν. πλείοσι δὲ συνέρχεσθαι ὁ Ἰακὼβ λέγεται ὡς ἂν ἀσκητὴς ἑρμηνευόμενος (διὰ πλειόνων δὲ καὶ διαφερόντων αἱ ἀσκήσεις δογμάτων), ὅθεν καὶ Ἰσραὴλ οὗτος μετονομάζεται ὁ τῷ ὄντι διορατικὸς ὡς ἂν πολύπειρός τε καὶ ἀσκητικός. εἴη δ' ἄν τι καὶ ἄλλο δηλούμενον διὰ τῶν τριῶν προπατόρων, κυρίαν εἶναι τὴν σφραγῖδα τῆς γνώσεως, ἐκ φύσεως καὶ μαθήσεως καὶ ἀσκήσεως συνεστῶσαν. ἔχοις δ' ἂν καὶ ἄλλην εἰκόνα τῶν εἰρημένων τὴν Θάμαρ ἐπὶ τριόδου καθεσθεῖσαν καὶ πόρνης δόξαν παρασχοῦσαν, ἣν ὁ φιλομαθὴς Ἰούδας (δυνατὸς δὲ ἑρμηνεύεται) ὁ μηδὲν ἄσκεπτον καὶ ἀδιερεύνητον καταλιπὼν ἐπεσκέψατο καὶ πρὸς αὐτὴν ἐξέκλινεν, σῴζων τὴν πρὸς τὸν θεὸν ὁμολογίαν. διὰ τοῦτο καὶ ὁ Ἀβραάμ, παραζηλούσης τῆς Σάρρας τὴν Ἄγαρ παρευδοκιμοῦσαν αὐτήν, ὡς ἂν τὸ χρήσιμον ἐκλεξάμενος μόνον τῆς κοσμικῆς φιλοσοφίας, ἰδοὺ ἡ παιδίσκη ἐν ταῖς χερσί σου, χρῶ αὐτῇ ὡς ἄν σοι ἀρεστὸν ᾖ φησί. δηλῶν ὅτι ἀσπάζομαι μὲν τὴν κοσμικὴν παιδείαν καὶ ὡς νεωτέραν καὶ ὡς σὴν θεραπαινίδα, τὴν δὲ ἐπιστήμην τὴν σὴν ὡς τελείαν δέσποιναν τιμῶ καὶ σέβω. καὶ ἐκάκωσεν αὐτὴν Σάρρα ἴσον τῷ ἐσωφρόνισε καὶ ἐνουθέτησεν. εὖ γοῦν εἴρηται παιδείας θεοῦ, υἱέ, μὴ ὀλιγώρει, μηδὲ ἐκλύου ὑπ' αὐτοῦ ἐλεγχόμενος· ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται. κατ' ἄλλους μέντοι γε τόπους ἐξεταζόμεναι αἱ προειρημέναι γραφαὶ ἄλλα μυστήρια μηνύουσαι παρίστανται. Φαμὲν τοίνυν ἐνθένδε γυμνῷ τῷ λόγῳ τὴν φιλοσοφίαν ζήτησιν ἔχειν περὶ ἀληθείας καὶ τῆς τῶν ὄντων φύσεως (ἀλήθεια δὲ αὕτη, περὶ ἧς ὁ κύριος αὐτὸς εἶπεν ἐγώ εἰμι ἡ ἀλήθεια), τήν τε αὖ προπαιδείαν τῆς ἐν Χριστῷ ἀναπαύσεως γυμνάζειν τὸν νοῦν καὶ διεγείρειν τὴν σύνεσιν ἀγχίνοιαν γεννῶσαν ζητητικὴν διὰ φιλοσοφίας ἀληθοῦς. ἣν εὑρόντες, μᾶλλον δὲ εἰληφότες παρ' αὐτῆς τῆς ἀληθείας, ἔχουσιν οἱ μύσται.