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dent stat the apostlo, by availing himseli of poetices examples hom the Phenomema of Aratus, approves of What had been weli spolien by the Greelis; and intimates that, is thounknown God, God the Creator mas in a mundabout Waymorshipped by the Greelis; but that it Was necessam is positive kno ledgs to apprehend and learn Him by the Son.
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geometry, With iis postulates and hypotheses; nor in music, which is conjecturat; nor in astronomy, crammed fuit of physical, fluid, and probabie causes. But tho knowledge of themod and truth itself aro requisite,-What is good being onothing, and the Ways to tho good another.' So that he does not allo. that the curriculum os training suffces for the good, but comperates iq musing and training the wut is intellectual objecta. Whether, then, they say that the Greelis gavosorth somo ulterances of tho true philosophy by accident, itis tho accident of a divine administration for no one Will,sor the salio of the present argument With us, deisy chance ;or is good fortune, good fortune is not uia foreseen. ormere one, on the oster hand, to say that the Greehs possesseda natural conception os these things, me know the one Creatoros nature; just as we also cali righteousnem naturat; or thatthoy had a common intellect, let us reflect who is ita fallier, and what righteo nem is in the mentat economy. FOr Wereone to name prediction,' and assim as iis cause combinod ulterance, ' lis specifies forms of prophe . Further, othera will have it that somo truths wero ultered by the philosophera, in appearance. Tho divino a suo Writes accordin y respecting us: Fornow me me as through a glare ;' knowing ourselves in it is reflection, and simultaneousty contemplating, as Me can, theossicient cause, hom that, Whicli, in iis, is divine. For it issaid, Having seen sty brother, thou hast seen thy Godmethinis that now tho Saviour God is declarod lo us. Butaster the laying aside of the flesli, face to face -then d finitoly and comprehensively, When the heari becomes pure. Aud is reflection and direct vision, those among the Greelis ho havo philosophiaed accurately, seo God. For such,
through our mea ess, Me our true Vie S, as images are Meny Adopting the emendatious, δεῖ ἐπιστήμης insteta es oe επιστήμης, and
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rule of the church. For there are those Who celebrate the Eucharist With mere urator. μ But begone, sisy not in her
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IN WHAT RESPECT PHILOSOPHY CONTRIBUTES TO THECOMPREHENSION OF DIVINE TRUTH. S many men dra ing down the ship, cannot be called many causes, but one cause consisting of many;- for each individual by himself is not the cause of the ship being dra n, but along With the rest;-so also philosophy, being the search for truth, contributesto the comprehension os truth; not as being the cause of comprehension, but a causo along With other things, and cο-οperator; perhaps also a joint cause. And as the severat virtves are causes of the happiness of one individual; andas both the sun, and the fire, and the bath, and clothingare of one getling Warm : so While truth is one, many things contributo to iis investigation. But iis discovery is by tho Son. Is thon we consider, Viriue is, in poWer, One. Butit is the case, that wheu exhibited in some things, it is called prudence, in others temperance, and in othera man-liness or righteousness. By the fame analogy, While truthis one, in geometry there is the truth of geometry; in music, that os music; and in tho right philosophy, there mill boHollonio truth. But that is the only authentio truth, unassail- ablo, in Which Wo are instructed by the Son of God. In thosamo Way We say, that the drachma being one and the fame, hen givon to the shipmaster, is called the sare ; to the ta gatherer, tax; to the landiord, rent; to the teacher, fees; totho sessor, an earnest. And each, Whether it be virtuo ortruth, called by the fame name, is the cause of ita own pec tiar effect alone; and srom the blending of them arises ahappy lite. For We are not made happy by names alone,
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THE MISCELLANIES 419When me say that a good lite is happiness, and that the manwho is adorned in his foui With virtuo is happy. But is philosophy contributes remotely to the discovery os truth, is maching, by divorse essus, aiter the knowledge which touches close ou tho truth, the knowledge possessed by us, it aids him Who airus at grasping it, in accordance With tho Word, to apprehend knowledge. But tho Hellenic truth is distincthom that held by although it has got the fame namo,
philosophy is a concurrent and c operating cause of truo apprehension, being the search sor truth, then we shali avoWit to M a preparato training sor the enlightened man του γνωστικου) ; not assigning as the cause that which is but thojoinNeause; nor as the upholding cause, What is merelae cooperative ; nor giving to philosophy the place of a sine quianon. Since almost ali of us, without training in aris and sciences, and the Hellenic philosophy, and wme even without
learning at ali, through the influence of a philosophy divinoand barbamus, and by po er, have through faith received thomota concerning God, trained by self-operating Wisdom. Butthat whita acta in conjunction With something else, being ofitseli incapablo oi operating by itseli, me describe as comperating and concauaing, and say that it becomes a causo oulyin virtus os ita being a join cause, and receives the name of causo oesy in respect of ita concurring With something elae,
but stat it cannot is iueli produce the right effeci. Although at one time philosophy justised the Greeis, not
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help you in your ascent to the upper room, and the graminarian helps the philosopher. Not as is is ira abstraction, the persect Word Would be rendered incomplete, or truthperisti; since also sight, and bearing, and the voice contributo to truth, but it is the mind whicli is tho appropriato faculty for knowing it. But of those things Whicli comperate,
somo contribute a greater amount of po er; some, a less.
Perspicuity accordingly aids in the communication os truth, and logic in preventing us from falling under tho heresios by Whicli me aro assaited. But the reachinn whicli is according to the Saviour, is completo in iiself and without defeci, being the pomer and wisdom of God; 'δ and tho Hellenic philosophy does not, by ita approach, mahe the
it is his oWn, does Wrong, increasing his οWn glory, and falsisying the truth. It is such an one that is by Scriptum callod a thies.' It is thereiore sald, Son, be not a liar; for falsohood leads to thest.' Neverthelem sto inies po sesses reatly, What he has possessed himself of dishonestin Whether it be gold, or silvor, or speech, or dogma. The ideas, then, Whicli they have stolen, and whicli are partialty true, they know is conjecture and necessary logical deduction: on becoming discipies, thereiore, they Will know them With intelligent apprehenSion.
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noW speah of the epoch of Μοses, by whicli thephilosophy of the Hebre s mill bo demonstrated byond alicontradiction to bo the most ancient of Hl wisdom. This hasboon discussed with accuracy by Tatian in his book To the Greeti, and is Casian in the fidit book of his Megeties.
Neverihelem Our commentary demands that we too fhould run over What has been said on the int. Apion, then, thogrammarian, sumamed Pleistonices, in the fourth book of
The Egyptian Historias, although of so hostilo a dispositioniswatas the Hebre s, being by race an Egyptian, as tocomposo a mota against the JeWs, when referring to Amosis hing of the Egyptians, and his exploiis, adduces, as a Witness, Ρωlemy of Mendes. And his remarks are to tho following effece Amosis, Who lived in the time of the Argivo Inachus, overthrem Athyria, as Ptolemy of Μendes relates in his Chronology. No this Ptolemy Was a priest; and setting soriti tho deias of the Egyptian hings in three entim books, ho sus, that the exodus of the Jews from Egypt, undertho conduci of Moses, tooh place While Amosis mas hing of Egypt. Whenco it is scen that Mosos flourished in the timeos Inachus. And of the Hellenic states, the most ancientis tho Argolic, I mean stat Rhich took iis rise smm Inachus,as Dionysius os Halicarnassus inachos in his Times. Andyounger is lam generations than it Was Attica, founded by
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Cecrops, Who Was an aboriginal of doubie race, as Tatianexpressty says; and Arcadia, founded by Pelasgus, yοungertoo is nitie generations ; and he, too, is sald to have been anaboriginal. Aiad more recent than this last by fisty-t o generations, Was Pthiotis, founded by Deucalion. And from thotime os Inachus to the Trojan War tWenty generations ormore are rectioned; let tis say, sour hundred ycars and more.
And is Ctesias says that the Assyrian poWer is many years older than the Greeli, the exodus of Moses hom Egypt Willappear to have taken place in the sortPsecond year of tho Assyrian empiro,' in the thirty-second year of the reim of lochus, in the time os Amosis the Egyptian, and of Inachus the Argive. And in Graece, in the time of Phor neus, Who succeeded Inachus, the Bood of Ogyges occurred: and monarchy subsisted in Sicyon first in the person ofAE Heus, then os Europs, then os Telches; in Creto, in the
person os Cres. For Acusilaus says that Phoroneus was thesint man. Whence, too, the author os Phoronis said thatho mas tho sather of mortal men .V Thenes Plato in the
Timoeus, following Acusilaus, writes: d wishing to dra. them out into a discussion respecting antiquitios, hoy said thatho Ventured in spein os the most remoto antiquities of thisci ' respecting Phoroneus, called the siret man, and Niobe, and what happonod aster the delugo.' And in the timeos Phorbus livod Actaeus, from whom is derived Acinia, Attica; and in tho timo of Triopas lived Prometheus, and Atlas, and Epimetheus, and Cecrops of doubie race, and Ino. d in tho time of Crotopus occurrod the burndig of Phaethon, and tho delum' os Deucalion; and in the time of Sthenelus, the rei= of Amphictyon, and the arrival os Danaus in tho Peloponnesus; and under Dardanus happened the bullding of Dardania, Whom, Says Homer,