Chapter XVII.—Philosophy Conveys Only an Imperfect Knowledge of God.

But, as appears, the philosophers of the Greeks, while naming God, do not know Him. But their philosophical speculations, according to Empedocles, “as passing over the tongue of the multitude, are poured out of mouths that know little of the whole.” For as art changes the light of the sun into fire by passing it through a glass vessel full of water, so also philosophy, catching a spark from the divine Scripture, is visible in a few. Also, as all animals breathe the same air, some in one way, others in another, and to a different purpose; so also a considerable number of people occupy themselves with the truth, or rather with discourse concerning the truth. For they do not say aught respecting God, but expound Him by attributing their own affections to God. For they spend life in seeking the probable, not the true. But truth is not taught by imitation, but by instruction. For it is not that we may seem good1650    ἀγαθοὶ εἱς are supplied here to complete. that we believe in Christ, as it is not alone for the purpose of being seen, while in the sun, that we pass into the sun. But in the one case for the purpose of being warmed; and in the other, we are compelled to be Christians in order to be excellent and good. For the kingdom belongs pre-eminently to the violent,1651    [Matt. xi. 4.] who, from investigation, and study, and discipline, reap this fruit, that they become kings.

He, then, who imitates opinion shows also preconception. When then one, having got an inkling of the subject, kindles it within in his soul by desire and study, he sets everything in motion afterwards in order to know it. For that which one does not apprehend, neither does he desire it, nor does he embrace the advantage flowing from it. Subsequently, therefore, the Gnostic at last imitates the Lord, as far as allowed to men, having received a sort of quality akin to the Lord Himself, in order to assimilation to God. But those who are not proficient in knowledge cannot judge the truth by rule. It is not therefore possible to share in the gnostic contemplations, unless we empty ourselves of our previous notions. For the truth in regard to every object of intellect and of sense is thus simply universally declared. For instance, we may distinguish the truth of painting from that which is vulgar, and decorous music from licentious. There is, then, also a truth of philosophy as distinct from the other philosophies, and a true beauty as distinct from the spurious. It is not then the partial truths, of which truth is predicated, but the truth itself, that we are to investigate, not seeking to learn names. For what is to be investigated respecting God is not one thing, but ten thousand. There is a difference between declaring God, and declaring things about God. And to speak generally, in everything the accidents are to be distinguished from the essence.

Suffice it for me to say, that the Lord of all is God; and I say the Lord of all absolutely, nothing being left by way of exception.

Since, then, the forms of truth are two—the names and the things—some discourse of names, occupying themselves with the beauties of words: such are the philosophers among the Greeks. But we who are Barbarians have the things. Now it was not in vain that the Lord chose to make use of a mean form of body; so that no one praising the grace and admiring the beauty might turn his back on what was said, and attending to what ought to be abandoned, might be cut off from what is intellectual. We must therefore occupy ourselves not with the expression, but the meaning.

To those, then, who are not gifted1652    οὐκ ἁντιληπτικοῖς is substituted here for οὖν ἀντιληπτοῖς of the text. with the power of apprehension, and are not inclined to knowledge, the word is not entrusted; since also the ravens imitate human voices, having no understanding of the thing which they say. And intellectual apprehension depends on faith. Thus also Homer said:—

knowing not who the Father is, or how He is Father.

And as to him who has hands it is natural to grasp, and to him who has sound eyes to see the light; so it is the natural prerogative of him who has received faith to apprehend knowledge, if he desires, on “the foundation” laid, to work, and build up “gold, silver, precious stones.”1654    1 Cor. iii. 12.

Accordingly he does not profess to wish to participate, but begins to do so. Nor does it belong to him to intend, but to be regal, and illuminated, and gnostic. Nor does it appertain to him to wish to grasp things in name, but in fact.

For God, being good, on account of the principal part of the whole creation, seeing He wishes to save it, was induced to make the rest also; conferring on them at the beginning this first boon, that of existence. For that to be is far better than not to be, will be admitted by every one. Then, according to the capabilities of their nature, each one was and is made, advancing to that which is better.

So there is no absurdity in philosophy having been given by Divine Providence as a preparatory discipline for the perfection which is by Christ; unless philosophy is ashamed at learning from Barbarian knowledge how to advance to truth.1655    [See p. 303, supra, this volume.] But if “the very hairs are numbered, and the most insignificant motions,” how shall not philosophy be taken into account? For to Samson power was given in his hair, in order that he might perceive that the worthless arts that refer to the things in this life, which lie and remain on the ground after the departure of the soul, were not given without divine power.

But it is said Providence, from above, from what is of prime importance, as from the head, reaches to all, “as the ointment,” it is said, “which descends to Aaron’s beard, and to the skirt of his garment”1656    Ps. cxxxiii. 2. (that is, of the great High Priest, “by whom all things were made, and without whom not even one thing was made”1657    John i. 3.); not to the ornament of the body; for Philosophy is outside of the People, like raiment.1658    i.e., the body is the Jewish people, and philosophy is something external to it, like the garment. The philosophers, therefore, who, trained to their own peculiar power of perception by the spirit of perception, when they investigate, not a part of philosophy, but philosophy absolutely, testify to the truth in a truth-loving and humble spirit; if in the case of good things said by those even who are of different sentiments they advance to understanding, through the divine administration, and the ineffable Goodness, which always, as far as possible, leads the nature of existences to that which is better. Then, by cultivating the acquaintance not of Greeks alone, but also of Barbarians, from the exercise common to their proper intelligence, they are conducted to Faith. And when they have embraced the foundation of truth, they receive in addition the power of advancing further to investigation. And thence they love to be learners, and aspiring after knowledge, haste to salvation.

Thus Scripture says, that “the spirit of perception” was given to the artificers from God.1659    Ex. xxviii. 3. And this is nothing else than Understanding, a faculty of the soul, capable of studying existences,—of distinguishing and comparing what succeeds as like and unlike,—of enjoining and forbidding, and of conjecturing the future. And it extends not to the arts alone, but even to philosophy itself.

Why, then, is the serpent called wise? Because even in its wiles there may be found a connection, and distinction, and combination, and conjecturing of the future. And so very many crimes are concealed; because the wicked arrange for themselves so as by all means to escape punishment.

And Wisdom being manifold, pervading the whole world, and all human affairs, varies its appellation in each case. When it applies itself to first causes, it is called Understanding (νόησις). When, however, it confirms this by demonstrative reasoning, it is termed Knowledge, and Wisdom, and Science. When it is occupied in what pertains to piety, and receives without speculation the primal Word1660    Christ. in consequence of the maintenance of the operation in it, it is called Faith. In the sphere of things of sense, establishing that which appears as being truest, it is Right Opinion. In operations, again, performed by skill of hand, it is Art. But when, on the other hand, without the study of primary causes, by the observation of similarities, and by transposition, it makes any attempt or combination, it is called Experiment. But belonging to it, and supreme and essential, is the Holy Spirit, which above all he who, in consequence of [divine] guidance, has believed, receives after strong faith. Philosophy, then, partaking of a more exquisite perception, as has been shown from the above statements, participates in Wisdom.

Logical discussion, then, of intellectual subjects, with selection and assent, is called Dialectics; which establishes, by demonstration, allegations respecting truth, and demolishes the doubts brought forward.

Those, then, who assert that philosophy did not come hither from God, all but say that God does not know each particular thing, and that He is not the cause of all good things; if, indeed, each of these belongs to the class of individual things. But nothing that exists could have subsisted at all, had God not willed. And if He willed, then philosophy is from God, He having willed it to be such as it is, for the sake of those who not otherwise than by its means would abstain from what is evil. For God knows all things—not those only which exist, but those also which shall be—and how each thing shall be. And foreseeing the particular movements, “He surveys all things, and hears all things,” seeing the soul naked within; and possesses from eternity the idea of each thing individually. And what applies to theatres, and to the parts of each object, in looking at, looking round, and taking in the whole in one view, applies also to God. For in one glance He views all things together, and each thing by itself; but not all things, by way of primary intent.

Now, then, many things in life take their rise in some exercise of human reason, having received the kindling spark from God. For instance, health by medicine, and soundness of body through gymnastics, and wealth by trade, have their origin and existence in consequence of Divine Providence indeed, but in consequence, too, of human co-operation. Understanding also is from God.

But God’s will is especially obeyed by the free-will of good men. Since many advantages are common to good and bad men: yet they are nevertheless advantageous only to men of goodness and probity, for whose sake God created them. For it was for the use of good men that the influence which is in God’s gifts was originated. Besides, the thoughts of virtuous men are produced through the inspiration1661    Christ. of God; the soul being disposed in the way it is, and the divine will being conveyed to human souls, particular divine ministers contributing to such services. For regiments of angels are distributed over the nations and cities.1662    Christ. And, perchance, some are assigned to individuals.1663    Lowth proposes to read κατἀ τοὺς ἐπὶ μέρους instead of καὶ τῶν, etc.; and Montfaucon, instead of ἐνίοις ἄνοις for ἀνθρώποις. But the sense is, in any case, as given above.

The Shepherd, then, cares for each of his sheep; and his closest inspection is given to those who are excellent in their natures, and are capable of being most useful. Such are those fit to lead and teach, in whom the action of Providence is conspicuously seen; whenever either by instruction, or government, or administration, God wishes to benefit. But He wishes at all times. Wherefore He moves those who are adapted to useful exertion in the things which pertain to virtue, and peace, and beneficence. But all that is characterized by virtue proceeds from virtue, and leads back to virtue. And it is given either in order that men may become good, or that those who are so may make use of their natural advantages. For it co-operates both in what is general and what is particular. How absurd, then, is it, to those who attribute disorder and wickedness to the devil, to make him the bestower of philosophy, a virtuous thing! For he is thus all but made more benignant to the Greeks, in respect of making men good, than the divine providence and mind.

Again, I reckon it is the part of law and of right reason to assign to each one what is appropriate to him, and belongs to him, and falls to him. For as the lyre is only for the harper, and the flute for the flute-player; so good things are the possessions of good men. As the nature of the beneficent is to do good, as it is of the fire to warm, and the light to give light, and a good man will not do evil, or light produce darkness, or fire cold; so, again, vice cannot do aught virtuous. For its activity is to do evil, as that of darkness to dim the eyes.

Philosophy is not, then, the product of vice, since it makes men virtuous; it follows, then, that it is the work of God, whose work it is solely to do good. And all things given by God are given and received well.

Further, if the practice of philosophy does not belong to the wicked, but was accorded to the best of the Greeks, it is clear also from what source it was bestowed—manifestly from Providence, which assigns to each what is befitting in accordance with his deserts.”1664    [Here I venture to commend, as worthy of note, the speculations of Edward King, on Matt. xxv. 32. Morsels of Criticism, vol. i. p. 333. Ed. London, 1788.]

Rightly, then, to the Jews belonged the Law, and to the Greeks Philosophy, until the Advent; and after that came the universal calling to be a peculiar people of righteousness, through the teaching which flows from faith, brought together by one Lord, the only God of both Greeks and Barbarians, or rather of the whole race of men. We have often called by the name philosophy that portion of truth attained through philosophy, although but partial.1665    [Cap. xviii., infra.]

Now, too what is good in the arts as arts,1666    For ὡς ἐν τέχναις it is proposed to read ώς ἄν αὶ τέχναι. have their beginning from God. For as the doing of anything artistically is embraced in the rules of art, so also acting sagaciously is classed under the head of sagacity (φρόνησις). Now sagacity is virtue, and it is its function to know other things, but much more especially what belongs to itself. And Wisdom (Σοφία) being power, is nothing but the knowledge of good things, divine and human.

But “the earth is God’s, and the fulness thereof,”1667    Ps. xxiv. 1; 1 Cor. x. 26. says the Scripture, teaching that good things come from God to men; it being through divine power and might that the distribution of them comes to the help of man.

Now the modes of all help and communication from one to another are three. One is, by attending to another, as the master of gymnastics, in training the boy. The second is, by assimilation, as in the case of one who exhorts another to benevolence by practising it before. The one co-operates with the learner, and the other benefits him who receives. The third mode is that by command, when the gymnastic master, no longer training the learner, nor showing in his own person the exercise for the boy to imitate, prescribes the exercise by name to him, as already proficient in it.

The Gnostic, accordingly, having received from God the power to be of service, benefits some by disciplining them, by bestowing attention on them; others, by exhorting them, by assimilation; and others, by training and teaching them, by command. And certainly he himself is equally benefited by the Lord. Thus, then, the benefit that comes from God to men becomes known—angels at the same time lending encouragement.1668    [See supra, this chapter; and, infra, book vii. cap. i.] For by angels, whether seen or not, the divine power bestows good things. Such was the mode adopted in the advent of the Lord. And sometimes also the power “breathes” in men’s thoughts and reasonings, and “puts in” their hearts “strength” and a keener perception, and furnishes “prowess” and “boldness of alacrity”1669    “Blue-eyed Athene inspired him with prowess.”—Iliad, x. 482. “And put excessive boldness in his breast.”—Iliad, xvii. 570. “To Diomeded son of Tydeus Pallas Athene gave strength and boldness.”—Iliad, v. 1, 2. both for researches and deeds.

But exposed for imitation and assimilation are truly admirable and holy examples of virtue in the actions put on record. Further, the department of action is most conspicuous both in the testaments of the Lord, and in the laws in force among the Greeks, and also in the precepts of philosophy.

And to speak comprehensively, all benefit appertaining to life, in its highest reason, proceeding from the Sovereign God, the Father who is over all, is consummated by the Son, who also on this account “is the Saviour of all men,” says the apostle, “but especially of those who believe.”1670    1 Tim. iv. 10. But in respect of its immediate reason, it is from those next to each, in accordance with the command and injunction of Him who is nearest the First Cause, that is, the Lord.

Ἀλλ', ὡς ἔοικεν, οἱ φιλόσοφοι τῶν Ἑλλήνων θεὸν ὀνομάζοντες οὐ γιγνώσκουσιν, ἐπεὶ μὴ σέβουσι κατὰ θεὸν τὸν θεόν. τὰ φιλοσοφούμενα δὲ παρ' αὐτοῖς κατὰ τὸν Ἐμπεδοκλέα ὡς διὰ πολλῶν δὴ γλώσσης ἐλθόντα ματαίως ἐκκέχυται στομάτων, ὀλίγον τοῦ παντὸς ἰδόντων. ὡς γάρ που τὸ ἀπὸ τοῦ ἡλίου φῶς δι' ὑελοῦ σκεύους πλήρους ὕδατος μεθοδεύει ἡ τέχνη εἰς πῦρ, οὕτω καὶ ἡ φιλοσοφία ἐκ τῆς θείας γραφῆς τὸ ἐμπύρευμα λαβοῦσα ἐν ὀλίγοις φαντάζεται. ναὶ μὴν ὡς τὸν αὐτὸν ἀέρα ἀναπνεῖ τὰ ζῷα ἅπαντα, ἄλλα δὲ ἄλλως καὶ εἴς τι διάφορον, οὕτως δὲ καὶ τὴν ἀλήθειαν μετίασιν οἱ πλείους, μᾶλλον δὲ τὸν περὶ ἀληθείας λόγον. οὐ γὰρ περὶ θεοῦ τι λέγουσιν. ἀλλὰ τὰ ἑαυτῶν πάθη ἐπὶ θεὸν ἀνάγοντες ἐξηγοῦνται. γέγονεν γὰρ αὐτοῖς ὁ βίος τὸ πιθανὸν ζητοῦσιν, οὐ τὸ ἀληθές· ἐκ μιμήσεως δὲ ἀλήθεια οὐ διδάσκεται, ἀλλ' ἐκ μαθήσεως. οὐ γὰρ ἵνα δόξωμεν εἶναι [χρηστοί, εἰς] Χριστὸν πιστεύομεν, καθάπερ οὐδὲ εἰς τὸν ἥλιον ἕνεκά γε τοῦ φαίνεσθαι μόνον ἐν ἡλίῳ ὄντας παρερχόμεθα, ἀλλ' ἐνταῦθα μὲν τοῦ ἀλεαίνεσθαι χάριν, ἐκεῖ δὲ τοῦ εἶναι καλοὶ καὶ ἀγαθοὶ ἕνεκα Χριστιανοὶ εἶναι βιαζόμεθα, ὅτι μάλιστα βιαστῶν ἐστιν ἡ βασιλεία, ἐκ ζητήσεως καὶ μαθήσεως καὶ συνασκήσεως τελείας τὸ γενέσθαι βασιλέα καρπουμένων. ὁ μιμούμενος ἄρα τὴν δόκησιν δολοῖ καὶ τὴν πρόληψιν. ὅταν δέ τις ἔναυσμα λαβὼν τοῦ πράγματος ἐξάψῃ τοῦτο ἔνδον ἐν τῇ ψυχῇ πόθῳ καὶ μαθήσει, πάντα ἐπὶ τούτοις κινεῖ πρὸς τὸ ἐπιγνῶναι. οὗ γάρ τις μὴ ἀντιλαμβάνεται, οὐδὲ ποθεῖ αὐτὸ οὐδὲ ἀσπάζεται τὴν ἐξ αὐτοῦ ὠφέλειαν. τὸ ὕστερον οὖν ὁ γνωστικὸς ἐπὶ τέλει τῶν κατορθωμάτων μιμεῖται τὸν κύριον, εἰς ὅσον ἐφικτὸν ἀνθρώποις, ποιότητά τινα κυριακὴν λαβὼν εἰς ἐξομοίωσιν θεοῦ. οἱ δὲ μὴ ἐπιστάμενοι τὴν γνῶσιν οὐδὲ κανονίζειν δύνανται τὴν ἀλήθειαν. μεταλαμβάνειν οὖν τῶν γνωστικῶν θεωρημάτων οὐχ οἷόν τε, ἐὰν μὴ τῶν προτέρων διανοημάτων κενώσωμεν ἑαυτούς. ἁπλῶς γὰρ οὕτως ἀλήθεια κοινῶς λέγεται παντὸς νοητοῦ τε καὶ αἰσθητοῦ. αὐτίκα ἔνεστι θεάσασθαι καὶ ζωγραφίας ἀλήθειαν παρὰ τὴν δημώδη καὶ μουσικῆς σεμνότητα παρὰ τὴν ἀκόλαστον. καὶ φιλοσοφίας οὖν ἐστιν ἀλήθειά τις παρὰ τοὺς ἄλλους φιλοσόφους καὶ κάλλος ἀληθινὸν παρὰ τὸ δεδολωμένον. οὔκουν ποτὲ τὰς ἐπὶ μέρους ἀληθείας, καθ' ὧν ἡ ἀλήθεια κατηγορεῖται, αὐτὴν δὲ τὴν ἀλήθειαν πολυπραγμονητέον, οὐκ ὀνόματα ζητοῦντας μαθεῖν· τὸ γὰρ περὶ θεοῦ πρᾶγμα οὐκ ἔστιν ἕν, ἀλλὰ μυρία, διαφέρει δὲ τὸν θεὸν ζητεῖν ἢ τὰ περὶ θεοῦ. καθόλου δὲ εἰπεῖν περὶ ἑκάστου πράγματος τῆς οὐσίας τὰ συμβεβηκότα διακριτέον. Καί μοι ἀπόχρη φάναι θεὸν εἶναι τὸν κύριον πάντων. αὐτοτελῶς δὲ λέγω τὸν κύριον πάντων, οὐδενὸς ὑπολειπομένου κατὰ ἐξαίρεσιν. ἐπεὶ τοίνυν δύο εἰσὶν ἰδέαι τῆς ἀληθείας, τά τε ὀνόματα καὶ τὰ πράγματα, οἳ μὲν τὰ ὀνόματα λέγουσιν, οἱ περὶ τὰ κάλλη τῶν λόγων διατρίβοντες, οἱ παρ' Ἕλλησι φιλόσοφοι, τὰ πράγματα δὲ παρ' ἡμῖν ἐστι τοῖς βαρβάροις. αὐτίκα ὁ κύριος οὐ μάτην ἠθέλησεν εὐτελεῖ χρήσασθαι σώματος μορφῇ, ἵνα μή τις τὸ ὡραῖον ἐπαινῶν καὶ τὸ κάλλος θαυμάζων ἀφιστῆται τῶν λεγομένων καὶ τοῖς καταλειπομένοις προσανέχων ἀποτέμνηται τῶν νοητῶν. οὐ τοίνυν περὶ τὴν λέξιν, ἀλλὰ περὶ τὰ σημαινόμενα ἀναστρεπτέον. τοῖς μὲν οὖν [τῆς λέξεως] ἀντιληπτικοῖς καὶ μὴ κινηθεῖσι πρὸς γνῶσιν οὐ πιστεύεται ὁ λόγος, ἐπεὶ καὶ οἱ κόρακες ἀνθρωπείας ἀπομιμοῦνται φωνὰς ἔννοιαν οὐκ ἔχοντες οὗ λέγουσι πράγματος, ἀντίληψις δὲ νοερὰ πίστεως ἔχεται. οὕτως καὶ Ὅμηρος εἶπεν πατὴρ ἀνδρῶν τε θεῶν τε, μὴ εἰδὼς τίς ὁ πατὴρ καὶ πῶς ὁ πατήρ. ὡς δὲ τῷ χεῖρας ἔχοντι τὸ λαβεῖν κατὰ φύσιν καὶ τῷ ὀφθαλμοὺς ὑγιαίνοντας κεκτημένῳ τὸ φῶς ἰδεῖν, οὕτως τῷ πίστιν εἰληφότι τὸ γνώσεως μεταλαβεῖν οἰκεῖον πέφυκεν, εἰ προσεξεργάσασθαι καὶ προσοικοδομῆσαι χρυσόν, ἄργυρον, λίθους τιμίους τῷ καταβληθέντι θεμελίῳ γλίχοιτο. οὐ τοίνυν ὑπισχνεῖται βούλεσθαι μεταλαμβάνειν, ἀλλὰ ἄρχεται· οὐδὲ μέλλειν, ἀλλ' εἶναι βασιλικόν τε καὶ φωτεινὸν καὶ γνωστικὸν καθῆκεν, οὐδὲ ὀνόματι, ἀλλ' ἔργῳ ἐθέλειν ἅπτεσθαι τῶν πραγμάτων προσῆκεν. ἀγαθὸς γὰρ ὣν ὁ θεὸς διὰ τὸ ἡγεμονικὸν τῆς κτίσεως ἁπάσης, σῴζεσθαι βουλόμενος τοῦτο, ἐπὶ τὸ ποιεῖν ἐτράπετο καὶ τὰ λοιπά, πρώτην ταύτην εὐεργεσίαν, τὸ γενέσθαι, ἀπ' ἀρχῆς παρασχὼν αὐτοῖς· ἄμεινον [γὰρ] εἶναι πολλῷ τὸ εἶναι τοῦ μὴ εἶναι πᾶς ἄν τις ὁμολογήσειεν. ἔπειτα, ὡς ἐνεδέχετο φύσεως ἔχειν ἕκαστον, ἐγένετό τε καὶ γίνεται προκόπτον εἰς τὸ αὑτοῦ ἄμεινον. ὥστ' οὐκ ἄτοπον καὶ τὴν φιλοσοφίαν ἐκ τῆς θείας προνοίας δεδόσθαι προπαιδεύουσαν εἰς τὴν διὰ Χριστοῦ τελείωσιν, ἢν μὴ ἐπαισχύνηται γνώσει βαρβάρῳ μαθητεύουσα φιλοσοφία προκόπτειν εἰς ἀλήθειαν. ἀλλ' αἱ μὲν τρίχες ἠρίθμηνται καὶ τὰ εὐτελῆ κινήματα, φιλοσοφία δὲ πῶς οὐκ ἐν λόγῳ; καίτοι καὶ τῷ Σαμψὼν ἐν ταῖς θριξὶν ἡ δύναμις ἐδόθη, ἵνα καὶ τὰς ἀποβλήτους τῶν ἐν τῷ βίῳ τέχνας, τὰς κειμένας καὶ μενούσας μετὰ τὴν ἔξοδον τῆς ψυχῆς χαμαί, μὴ ἄνευ τῆς θείας δυνάμεως ἐννοήσῃ δίδοσθαι. αὐτίκα, φησίν, ἡ πρόνοια ἄνωθεν ἐκ τῶν προηγουμένων καθάπερ κεφαλῆς εἰς πάντας διήκει, ὡς τὸ μύρον, φησί, τὸ καταβαῖνον ἐπὶ τὸν πώγωνα τὸν Ἀαρὼν καὶ ἐπὶ τὴν ᾤαν τοῦ ἐνδύματος αὐτοῦ (τουτέστι τοῦ μεγάλου ἀρχιερέως, δι' οὗ τὰ πάντα ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν), οὐκ εἰς τὸν τοῦ σώματος κόσμον, ἔξωθεν δὲ τοῦ λαοῦ φιλοσοφία καθάπερ ἐσθής. οἱ τοίνυν φιλόσοφοι οἱ εἰς τὴν οἰκείαν συναίσθησιν πνεύματι αἰσθητικῷ συνασκηθέντες, ἐπὰν μὴ μέρος φιλοσοφίας, ἀλλὰ τὴν αὐτοτελῶς φιλοσοφίαν πολυπραγμονῶσι, φιλαλήθως τε καὶ ἀτύφως προσμαρτυροῦντες τῇ ἀληθείᾳ κἂν παρὰ τοῖς ἑτεροδόξοις ἐπὶ τῶν καλῶς εἰρημένων, προκόπτουσιν εἰς σύνεσιν, κατὰ τὴν θείαν διοίκησιν, τὴν ἄρρητον ἀγαθότητα, τὴν ἑκάστοτε εἰς τὸ ἄμεινον κατὰ τὸ ἐγχωροῦν προσαγομένην τὴν τῶν ὄντων φύσιν· ἔπειτα οὐχ Ἕλλησι μόνον, ἀλλὰ καὶ βαρβάροις ὁμιλήσαντες, ἐπὶ τὴν πίστιν ἐκ συνασκήσεως κοινῆς εἰς σύνεσιν ἰδίαν ἄγονται· παραδεξάμενοι δὲ τὸν θεμέλιον τῆς ἀληθείας, δύναμιν προσλαμβάνουσι προϊέναι πρόσω ἐπὶ τὴν ζήτησιν, κἀνθένδε ἀγαπῶσι μὲν μαθητευσάμενοι, γνώσεως δὲ ὀριγνώμενοι σπεύδουσιν εἰς σωτηρίαν. ταύτῃ φησὶν ἡ γραφὴ πνεῦμα αἰσθήσεως δεδόσθαι τοῖς τεχνίταις ἐκ τοῦ θεοῦ, τὸ δὲ οὐδὲν ἀλλ' ἢ φρόνησίς ἐστι, δύναμις ψυχῆς θεωρητικὴ τῶν ὄντων καὶ τοῦ ἀκολούθου ὁμοίου τε καὶ ἀνομοίου διακριτική τε αὖ καὶ συνθετικὴ καὶ προστακτικὴ καὶ ἀπαγορευτικὴ τῶν τε μελλόντων καταστοχαστική. διατείνει δὲ οὐκ ἐπὶ τὰς τέχνας μόνον, ἀλλὰ καὶ ἐπὶ τὴν φιλοσοφίαν αὐτήν. τί δή ποτε οὖν καὶ ὁ ὄφις φρόνιμος εἴρηται; ἐπεὶ κἀν τοῖς πονηρεύμασιν ἔστιν εὑρεῖν ἀκολουθίαν τινὰ καὶ διάκρισιν καὶ σύνθεσιν καὶ στοχασμὸν τῶν μελλόντων. καὶ τὰ πλεῖστα τῶν ἀδικημάτων διὰ τοῦτο λανθάνει, ὅτι προσοικονομοῦνται σφίσιν οἱ κακοὶ τὸ πάντῃ τε καὶ πάντως τὰς τιμωρίας διαφεύγειν. πολυμερὴς δὲ οὖσα ἡ φρόνησις, δι' ὅλου τεταμένη τοῦ κόσμου διά τε τῶν ἀνθρωπίνων ἁπάντων, καθ' ἕκαστον αὐτῶν μεταβάλλει τὴν προσηγορίαν, καὶ ἐπειδὰν μὲν ἐπιβάλλῃ τοῖς πρώτοις αἰτίοις, νόησις καλεῖται, ὅταν δὲ ταύτην ἀποδεικτικῷ λόγῳ βεβαιώσηται, γνῶσίς τε καὶ σοφία καὶ ἐπιστήμη ὀνομάζεται, ἐν δὲ τοῖς εἰς εὐλάβειαν συντείνουσι γινομένη καὶ ἄνευ θεωρίας παραδεξαμένη τὸν ἀρχικὸν λόγον κατὰ τὴν ἐν αὐτῇ ἐξεργασίας τήρησιν πίστις λέγεται, κἀν τοῖς αἰσθητοῖς πιστωσαμένη τό γε δοκοῦν, ὡς ἐν τούτοις, ἀληθέστατον, δόξα ὀρθή, ἔν τε αὖ ταῖς μετὰ χειρουργίας πράξεσι τέχνη, ὅπου δ' ἄνευ θεωρίας τῶν πρώτων αἰτίων τηρήσει τῶν ὁμοίων καὶ μεταβάσει ποιήσει τινὰ ὁρμὴν καὶ σύστασιν, ἐμπειρία προσαγορεύεται. ἴδιον [δέ] ἐστιν ἐκεῖνο καὶ τῷ ὄντι κύριον καὶ ἡγεμονικόν, ὃ ἐπὶ πᾶσι προσλαμβάνει μετὰ τὴν βεβαίαν πίστιν ἅγιον κατ' ἐπισκοπὴν ὁ πιστεύσας πνεῦμα. ∆ιαφορωτέρας ἄρα αἰσθήσεως φιλοσοφία μεταλαβοῦσα, ὡς ἐκ τῶν προειρημένων δεδήλωται, φρονήσεως μετέχει. ἡ γοῦν περὶ τῶν νοηθέντων λογικὴ διέξοδος μετὰ αἱρέσεως καὶ συγκαταθέσεως διαλεκτικὴ λέγεται, βεβαιωτικὴ μὲν τῶν περὶ ἀληθείας λεγομένων δι' ἀποδείξεως, διακρουστικὴ δὲ τῶν ἐπιφερομένων ἀποριῶν. κινδυνεύουσι τοίνυν οἱ φάσκοντες μὴ θεόθεν φιλοσοφίαν δεῦρο ἥκειν ἀδύνατον εἶναι λέγειν πάντα τὰ ἐπὶ μέρους γινώσκειν τὸν θεὸν μηδὲ μὴν πάντων εἶναι τῶν καλῶν αἴτιον, κἂν τῶν ἐπὶ μέρους ἕκαστον αὐτῶν τυγχάνῃ. οὐκ ἂν δὲ τὴν ἀρχὴν ὑπέστη τι τῶν ὄντων ἀβουλήτως ἔχοντος τοῦ θεοῦ, εἰ δὲ βουλομένου, θεόθεν ἡ φιλοσοφία, τοιαύτην εἶναι βουληθέντος αὐτήν, οἵα ἐστίν, διὰ τοὺς μὴ ἄλλως ἢ οὕτως ἀφεξομένους τῶν κακῶν. ὁ γάρ τοι θεὸς πάντα οἶδεν, οὐ μόνον τὰ ὄντα, ἀλλὰ καὶ τὰ ἐσόμενα καὶ ὡς ἔσται ἕκαστον, τάς τε ἐπὶ μέρους κινήσεις προορῶν πάντ' ἐφορᾷ καὶ πάντ' ἐπακούει, γυμνὴν ἔσωθεν τὴν ψυχὴν βλέπων, καὶ τὴν ἐπίνοιαν τὴν ἑκάστου τῶν κατὰ μέρος ἔχει δι' αἰῶνος· καὶ ὅπερ ἐπὶ τῶν θεάτρων γίνεται καὶ ἐπὶ τῶν ἑκάστου μερῶν κατὰ τὴν ἐνόρασίν τε καὶ περιόρασιν καὶ συνόρασιν, τοῦτο ἐπὶ τοῦ θεοῦ γίνεται. ἀθρόως τε γὰρ πάντα καὶ ἕκαστον ἐν μέρει μιᾷ προσβολῇ προσβλέπει, οὐ πάντα μέντοι κατὰ τὴν προηγουμένην ἐπέρεισιν. ἤδη γοῦν πολλὰ τῶν ἐν τῷ βίῳ καὶ διά τινος λογισμοῦ ἀνθρωπίνου λαμβάνει τὴν γένεσιν, θεόθεν τὴν ἔναυσιν εἰληφότα. αὐτίκα ἡ ὑγεία διὰ τῆς ἰατρικῆς καὶ ἡ εὐεξία διὰ τῆς ἀλειπτικῆς καὶ ὁ πλοῦτος διὰ τῆς χρηματιστικῆς λαμβάνει γένεσίν τε καὶ παρουσίαν κατὰ πρόνοιαν μὲν τὴν θείαν, κατὰ συνεργίαν δὲ τὴν ἀνθρωπίνην. θεόθεν δὲ καὶ ἡ σύνεσις. αὐτίκα τῇ τοῦ θεοῦ βουλήσει μάλιστα ἡ τῶν ἀγαθῶν ἀνδρῶν προαίρεσις ὑπακούει. διόπερ κοινὰ μὲν τῶν ἀγαθῶν μέν ἐστιν καὶ τῶν κακῶν ἀνθρώπων πολλὰ τῶν προτερημάτων, γίνεται δ' ὅμως ὠφέλιμα μόνοις τοῖς ἀγαθοῖς τε καὶ σπουδαίοις, ὧν χάριν αὐτὰ ἐποίησεν ὁ θεός· πρὸς γὰρ τῶν ἀγαθῶν χρῆσιν ἀνδρῶν ἡ τῶν θεοδωρήτων δύναμις πέφυκεν. ἀλλὰ καὶ αἱ τῶν ἐναρέτων ἀνθρώπων ἐπίνοιαι κατὰ ἐπίπνοιαν θείαν γίγνονται, διατιθεμένης πως τῆς ψυχῆς καὶ διαδιδομένου τοῦ θείου θελήματος εἰς τὰς ἀνθρωπίνας ψυχάς, τῶν ἐν μέρει θείων λειτουργῶν συλλαμβανομένων εἰς τὰς τοιαύτας διακονίας· κατά τε γὰρ τὰ ἔθνη καὶ πόλεις νενέμηνται τῶν ἀγγέλων αἱ προστασίαι, τάχα δὲ καὶ τῶν ἐπὶ μέρους ὧν ἐνίοις ἀποτετάχαταί τινες. ὁ γοῦν ποιμὴν καὶ τῶν καθ' ἕκαστον κήδεται προβάτων, καὶ μάλιστα τούτοις σύνεστι προσεχεστέρα ἡ ἐπισκοπή, ὅσοι διαπρεπεῖς τὰς φύσεις τε καὶ δυνατοὶ τὰ πλήθη συνωφελεῖν ὑπάρχουσιν. οὗτοι δ' εἰσὶν οἱ ἡγεμονικοὶ καὶ παιδευτικοί, δι' ὧν ἡ ἐνέργεια τῆς προνοίας ἀριδήλως δείκνυται, ὁπηνίκα ἂν ἢ διὰ παιδείας ἢ δι' ἀρχῆς τινος καὶ διοικήσεως εὖ ποιεῖν ἐθέλῃ τοὺς ἀνθρώπους ὁ θεός. ἐθέλει δὲ πάντοτε· διὸ συγκινεῖ τοὺς ἐπιτηδείους εἰς τὴν ὠφέλιμον ἐξεργασίαν τῶν πρὸς ἀρετήν τε καὶ εἰρήνην καὶ εἰς εὐποιίαν συντεινόντων. τὸ δὲ ἐνάρετον πᾶν ἀπ' ἀρετῆς τέ ἐστι καὶ πρὸς ἀρετὴν ἀναφέρεται, καὶ ἤτοι πρὸς τὸ γενέσθαι σπουδαίους δίδοται ἢ πρὸς τὸ ὄντας χρῆσθαι τοῖς κατὰ φύσιν προτερήμασι· συνεργεῖ γὰρ ἔν τε τοῖς καθ' ὅλου ἔν τε τοῖς ἐπὶ μέρους. πῶς οὖν οὐκ ἄτοπον τὴν ἀταξίαν καὶ τὴν ἀδικίαν προσνέμοντας τῷ διαβόλῳ ἐναρέτου πράγματος τοῦτον, τῆς φιλοσοφίας, δοτῆρα ποιεῖν; κινδυνεύει γὰρ εὐμενέστερος τοῖς Ἕλλησιν εἰς τὸ ἀγαθοὺς ἄνδρας [γίγνεσθαι] γεγονέναι τῆς θείας προνοίας τε καὶ γνώμης. ἔμπαλιν δ', οἶμαι, νόμου ἴδιον καὶ λόγου παντὸς ὀρθοῦ τὸ προσῆκον ἑκάστῳ καὶ τὸ ἴδιον καὶ τὸ ἐπιβάλλον ἀποδιδόναι. ὡς γὰρ ἡ λύρα μόνου τοῦ κιθαριστοῦ καὶ ὁ αὐλὸς τοῦ αὐλητοῦ, οὕτως τὰ προτερήματα τῶν ἀγαθῶν ἀνδρῶν ἐστι κτήματα, καθάπερ φύσις τοῦ ἀγαθοποιοῦ τὸ ἀγαθοποιεῖν, ὡς τοῦ πυρὸς τὸ θερμαίνειν καὶ τοῦ φωτὸς τὸ φωτίζειν. κακὸν δὲ οὐκ ἂν ποιήσαι ἀγαθός, ὡς οὐδὲ τὸ φῶς σκότος ἢ ψύξεις τὸ πῦρ. οὕτως ἔμπαλιν ἡ κακία οὐκ ἄν τι ἐνάρετον ποιήσαι· ἐνέργεια γὰρ αὐτῆς τὸ κακοποιεῖν ὡς τοῦ σκότους τὸ συγχεῖν τὰς ὄψεις· οὐ τοίνυν κακίας ἔργον ἡ φιλοσοφία ἐναρέτους ποιοῦσα. λείπεται δὴ θεοῦ, οὗ μόνον τὸ ἀγαθύνειν ἔργον ἐστίν, καὶ πάνθ' ὅσα παρὰ θεοῦ δίδοται, καλῶς δίδοταί τε καὶ λαμβάνεται. ναὶ μὴν ἡ χρῆσις τῆς φιλοσοφίας οὐκ ἔστιν ἀνθρώπων κακῶν· ἀλλ' εἰ τοῖς ἀρίστοις τῶν Ἑλλήνων δέδοται, δῆλον καὶ ὅθεν δεδώρηται, παρὰ τῆς κατ' ἀξίαν τὰ προσήκοντα ἑκάστοις ἀπονεμούσης δηλονότι προνοίας. εἰκότως οὖν Ἰουδαίοις μὲν νόμος, Ἕλλησι δὲ φιλοσοφία μέχρι τῆς παρουσίας, ἐντεῦθεν δὲ ἡ κλῆσις ἡ καθολική, εἰς περιούσιον δικαιοσύνης λαὸν κατὰ τὴν ἐκ πίστεως διδασκαλίαν συνάγοντος δι' ἑνὸς τοῦ κυρίου τοῦ μόνου ἑνὸς ἀμφοῖν θεοῦ, Ἑλλήνων τε καὶ βαρβάρων, μᾶλλον δὲ παντὸς τοῦ τῶν ἀνθρώπων γένους. Φιλοσοφίαν πολλάκις εἰρήκαμεν τὸ κατὰ φιλοσοφίαν ἐπιτευκτικὸν τῆς ἀληθείας, κἂν μερικὸν τυγχάνῃ· ἤδη δὲ καὶ τὰ ἐν τέχναις ἀγαθὰ ὡς ἐν τέχναις θεόθεν ἔχει τὴν ἀρχήν. ὡς γὰρ τὸ τεχνικῶς τι ποιεῖν ἐν τοῖς τῆς τέχνης θεωρήμασι περιέχεται, οὕτω τὸ φρονίμως ὑπὸ τὴν φρόνησιν τέτακται· ἀρετὴ δὲ ἡ φρόνησις· καὶ ἴδιον αὐτῆς γνωρίζειν τά τε ἄλλα καὶ πολὺ πρότερον τὰ καθ' ἑαυτήν· ἥ τε σοφία δύναμις οὖσα οὐκ ἄλλο τί ἐστιν ἢ ἐπιστήμη τῶν θείων καὶ τῶν ἀνθρωπείων ἀγαθῶν. τοῦ θεοῦ δὲ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς θεόθεν ἥκειν τὰ ἀγαθὰ τοῖς ἀνθρώποις διδάσκουσα εἴρηκεν ἡ γραφή, δυνάμει θείᾳ καὶ ἰσχύι τῆς διαδόσεως καθηκούσης εἰς ἀνθρωπίνην βοήθειαν. αὐτίκα τρεῖς τρόποι πάσης ὠφελείας τε καὶ μεταδόσεως ἄλλῳ παρ' ἄλλου, ὃ μὲν κατὰ παρακολούθησιν ὡς ὁ παιδοτρίβης σχηματίζων τὸν παῖδα, ὃ δὲ καθ' ὁμοίωσιν ὡς ὁ προτρεπόμενος ἕτερον εἰς ἐπίδοσιν τῷ προεπιδοῦναι, καὶ ὃ μὲν συνεργεῖ τῷ μανθάνοντι, ὃ δὲ συνωφελεῖ τὸν λαμβάνοντα. τρίτος δέ ἐστιν ὁ τρόπος ὁ κατὰ πρόσταξιν, ὁπόταν ὁ παιδοτρίβης μηκέτι διαπλάσσων τὸν μανθάνοντα μηδὲ ἐπιδεικνὺς δι' ἑαυτοῦ τὸ πάλαισμα εἰς μίμησιν τῷ παιδί, ὡς δὲ ἤδη ἐντριβεστέρῳ, προστάττοι ἐξ ὀνόματος τὸ πάλαισμα. ὁ γνωστικὸς τοίνυν θεόθεν λαβὼν τὸ δύνασθαι ὠφελεῖν ὀνίνησι τοὺς μὲν τῇ παρακολουθήσει σχηματίζων, τοὺς δὲ τῇ ἐξομοιώσει προτρεπόμενος, τοὺς δὲ καὶ τῇ προστάξει παιδεύων καὶ διδάσκων. ἀμέλει καὶ αὐτὸς τοῖς ἴσοις παρὰ τοῦ κυρίου ὠφέληται. οὕτως οὖν καὶ ἡ θεόθεν διατείνουσα εἰς ἀνθρώπους ὠφέλεια γνώριμος καθίσταται, συμπαρακαλούντων ἀγγέλων· καὶ δι' ἀγγέλων γὰρ ἡ θεία δύναμις παρέχει τὰ ἀγαθά, εἴτ' οὖν ὁρωμένων εἴτε καὶ μή. τοιοῦτος καὶ ὁ κατὰ τὴν ἐπιφάνειαν τοῦ κυρίου τρόπος. ὁτὲ δὲ καὶ κατὰ τὰς ἐπινοίας τῶν ἀνθρώπων καὶ τοὺς ἐπιλογισμοὺς ἐμπνεῖ τι καὶ ἡ δύναμις καὶ ἐντίθησι ταῖς φρεσὶν ἰσχύν τε καὶ συναίσθησιν ἀκριβεστέραν, μένος τε καὶ θάρσος προθυμίας ἐπί τε τὰς ζητήσεις ἐπί τε τὰ ἔργα παρέχουσα. ἔκκειται δ' ὅμως καὶ πρὸς μίμησίν τε καὶ ἐξομοίωσιν ἡμῖν θαυμαστὰ τῷ ὄντι καὶ ἅγια τὰ τῆς ἀρετῆς ὑποδείγματα διὰ τῶν ἀναγεγραμμένων πράξεων. καὶ μὲν δὴ καὶ τὸ τῆς πρ[οστ]άξεως εἶδος ἐμφανέστατον διά τε τῶν διαθηκῶν τῶν κυριακῶν διά τε τῶν παρ' Ἕλλησι νόμων, ἀλλὰ καὶ τῶν κατὰ τὴν φιλοσοφίαν παρηγγελμένων. καὶ συνελόντι φάναι πᾶσα ὠφέλεια βιωτικὴ κατὰ μὲν τὸν ἀνωτάτω λόγον ἀπὸ τοῦ παντοκράτορος θεοῦ τοῦ πάντων ἐξηγουμένου πατρὸς δι' υἱοῦ ἐπιτελεῖται, ὃς καὶ διὰ τοῦτο σωτὴρ πάντων ἀνθρώπων, φησὶν ὁ ἀπόστολος, μάλιστα δὲ πιστῶν, κατὰ δὲ τὸ προσεχὲς ὑπὸ τῶν προσεχῶν ἑκάστοις κατὰ τὴν τοῦ προσεχοῦς τῷ πρώτῳ αἰτίῳ κυρίου ἐπίταξίν τε καὶ πρόσταξιν.