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And similarly Iophon, the comic poet, in Flut playing Satyra,
Os theso and the like, Who devoto their attention to emptymotas, the divine Scripturo most excellently says, Ι villdestroy the misdom of tho Wiso, and bring to nothing the underatanding of tho prudent.'
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Nor in any other respect Wise; but he missed every art.
And Daniel tho prophel says, The mystcry Which the hingashs, it is not in the poWer of the Wise, the Magi, the diviners, the Gagarenes, is teli the hing; but it is God in heaven who
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I E MISCELLANTES. 365 And again, it is Written expressty in the name of the Lord: d speah thou to ali that Me wiso in minit, Whom I have siled with tho spirit os perception.'
Thoso who ars wise in mind have a certain attribute os nature peculiar to themselves; and they Who have shownthemselves capsile, receivo hom the Supremo Wisdom aspirit os perception in doubie measum. For those Who practiso the common aris, are in What pertians to the senses
musician; in touch, he who moulds clay; in Volce the singer, in smeli the pectumer, in sight the engraver of devices ongeias. Those also that are occupied in instruction, train thesensibiliu according in Whicli che poeta are susceptibie to thoinfluence of measum; the sophista apprehend expression; thedialecticians, syllogisms; and the philosophera are capable of the contemplation of Whicli themselves are the objecis. For
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every modo os quantity and quality, it is ali means saves some, both in time and in eterni . For the Spirit of tho Loes filis ins earth.' And is any inould violently say that
and at se onable times, is a preliminary training for tho Word of the Lota. For Hready somo men, ensnared by thochams of handmaidons, have despised their consori philosophy, and have gro u old, some of them in music, sonio in
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geometo, ostera in grammar, sto most in rhetoric. Butas the encyclicia branches of stub contribute in philosophy, whicli is their mistrem ; so also philosophy iraeli c operatessor the acquisition os Wisdom. For philosophy is the stubof wisdom, and wisdom is the knowledgo of things divinoand human ; and their causes.' Wisdom is therelare queenoi philosophy, as philosophy is of preparatory culture. For is philosophy professes contres of the longus, and the belly, and the parta below the belly, it is in bo chosen on ita o n
time os progress, should have interco se With secular culturo
i Philo Judaeus, On Mehing Instruction, 435. See Bota's tranatation,ii. 173. Quolad froni Plulo With some alterationa. Me Botala translation, vol. ii. p. 173. δ Seo Philo, metiuo to Meh Instruction, Bois a translation, vol. H.
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patriarchs, namely, that the sum seat of knowledge is composed os nature, of education, and exercise. v may have also another image of What has been said,
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am tho truth VJ); and that, again, the preparatory training sor rest in Christ exercisos the mind, rouses the intelligenerinnil begois an inquiring shre liness, is means of the true philosophy, whicli the initialed possem, haring found it, orinther received ii, hom tho truth itsols.
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THE BENE FIT OF CULTURE. ΗΕ readin s acquired by previous training conduces much to the perception os such lliings usare requisito; but thoso things Whicli can be pol ceived only by Mnd are tho special oxorciso fortho mind. And their nature is triple according as me consider their quantity, their magnitude, and wbat can be predicated of them. For the discourso whicli consista os demonstrations, implanis in the spirit of him Who follows it, clearlaith; so that he cannot conceivo of that whicli is demonstratod being different; and so it does not allow us to succumbio thoso who assail us by fraud. In such studies, theresoro, tho Qui is purged imm sensibie things, and is excited, so asto bo illo in sce truth distinctiy. For nutriment, and thotraining Whicli is maintained gentie, malio nobie natures; and nsile natures, When they have received such training, eomo stili bolter than Miare both in other respecta, butespecialty in productiones' as is the case With tho octor creatures. Wherelam it is sald, Go to the atit, thoustumata, and become miser than ii, which providoth muchand varied Dod in the harvost agninst the inclemency of winter. or go to the bis, and learn hoW laborious shois; sor she, Deding on the wholo Inoado . produces onebone comb. And is thou prayest in the closet,' astho Lota inuo to morallip in spirit,' thy managementwill no longor bo sesely occupied about the houso, but also about tho foui, What must be besto od on it, and hoW. and hoπ mueli; and what must be laid Mido and trensured up in
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ali in common, for example, seo the vine and the horse. But
ine spiritiess and the smin animal. Aud that some venaturalty predisposed to virtve above others, certain purauita of those, Who are so naturalty predis sed above others, sh-. But that persection in virtve is not the exclusive properu of thos se natures are bester, is proved, since also in e . is naturo ars illinis sed toWaras virine, in obtaining sui able trianing, for the most pari attain to mcellence; an' oncto other ha , t se Whose natural dispositions are api, b come evit through neglect. Again, God has created us naturally meiat and just; Whence justice must not M said in lata iis riso from implantationalone. But the good imparted by creation is to bo conceived of as excited by the commandment; tho Qui belu trained tobe Willing to select What is nobtest. But as Wo say that a man can be a bellover mithoutlsaming, so also We asseri that it is impossibio sor a manwithout learning to comprehend the inings Which aro declared in tho saith. But in adopi What is meli faid, and notio adopi the reverse, is caused not si ly by iaith, but byfaith combinod Min knowledge. But ii ignoranco is Wantos trianing and of instruction, then Maching produces knowle e of divine and humati inings. But just as it is possibioto livo rightly in penury of this Wotissis mod things, so alio