Chapter XLVII.
But it is probable that what is written by Paul in the first Epistle to the Corinthians, [3583] as being addressed to Greeks who prided themselves greatly on their Grecian wisdom, has moved some to believe that it was not the object of the Gospel to win wise men. Now, let him who is of this opinion understand that the Gospel, as censuring wicked men, says of them that they are wise not in things which relate to the understanding, and which are unseen and eternal; but that in busying themselves about things of sense alone, and regarding these as all-important, they are wise men of the world: for as there are in existence a multitude of opinions, some of them espousing the cause of matter and bodies, [3584] and asserting that everything is corporeal which has a substantial existence, [3585] and that besides these nothing else exists, whether it be called invisible or incorporeal, it says also that these constitute the wisdom of the world, which perishes and fades away, and belongs only to this age, while those opinions which raise the soul from things here to the blessedness which is with God, and to His kingdom, and which teach men to despise all sensible and visible things as existing only for a season, and to hasten on to things invisible, and to have regard to those things which are not seen,--these, it says, constitute the wisdom of God. But Paul, as a lover of truth, says of certain wise men among the Greeks, when their statements are true, that "although they knew God, they glorified Him not as God, neither were thankful." [3586] And he bears witness that they knew God, and says, too, that this did not happen to them without divine permission, in these words: "For God showed it unto them;" [3587] dimly alluding, I think, to those who ascend from things of sense to those of the understanding, when he adds, "For the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful." [3588]
[3583] Cf. 1 Cor. i. 18, etc.
[3584] ta men sunagoreuonta huge kai somasi.
[3585] ta proegoumenos huphestekota.
[3586] Cf. Rom. i. 21.
[3587] Rom. i. 19.
[3588] Cf. Rom. i. 20-22.
Chapter XLVIII.
And perhaps also from the words, "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and the base things, and the things which are despised, hath God chosen, and things which are not, to bring to nought things that are, that no flesh may glory in His presence;" [3589] some have been led to suppose that no one who is instructed, or wise, or prudent, embraces the Gospel. Now, in answer to such an one, we would say that it has not been stated that "no wise man according to the flesh," but that "not many wise men according to the flesh," are called. It is manifest, further, that amongst the characteristic qualifications of those who are termed "bishops," Paul, in describing what kind of man the bishop ought to be, lays down as a qualification that he should also be a teacher, saying that he ought to be able to convince the gainsayers, that by the wisdom which is in him he may stop the mouths of foolish talkers and deceivers. [3590] And as he selects for the episcopate a man who has been once married [3591] rather than he who has twice entered the married state, [3592] and a man of blameless life rather than one who is liable to censure, and a sober man rather than one who is not such, and a prudent man rather than one who is not prudent, and a man whose behaviour is decorous rather than he who is open to the charge even of the slightest indecorum, so he desires that he who is to be chosen by preference for the office of a bishop should be apt to teach, and able to convince the gainsayers. How then can Celsus justly charge us with saying, "Let no one come to us who is instructed,' or wise,' or prudent?'" Nay, let him who wills come to us "instructed," and "wise," and "prudent;" and none the less, if any one be ignorant and unintelligent, and uninstructed and foolish, let him also come: for it is these whom the Gospel promises to cure, when they come, by rendering them all worthy of God.
[3589] Cf. 1 Cor. i. 26-28.
[3590] Cf. Tit. i. 9, 10.
[3591] Monogamon. Cf. Can. Apost., c. xvii.: "ho dusi gamois sumplakeis meta to baptisma, e pallaken ktesamenos, ou dunatai einai episkopos, e presbuteros, e diakonos, e holos tou katalogou tou hieratikou." Cf. note in Benedictine ed.
[3592] [Origen agrees with Tertullian, passim, on this subject. Hippolytus makes Callistus, Bishop of Rome, the first to depart from this principle,--accepting "digamists and trigamists."]