Chapter III.
Let the ancient sages, then, make known their sayings to those who are capable of understanding them. Suppose that Plato, for example, the son of Ariston, in one of his Epistles, is discoursing about the "chief good," and that he says, "The chief good can by no means be described in words, but is produced by long habit, and bursts forth suddenly as a light in the soul, as from a fire which had leapt forth." We, then, on hearing these words, admit that they are well said, for it is God who revealed to men these as well as all other noble expressions. And for this reason it is that we maintain that those who have entertained correct ideas regarding God, but who have not offered to Him a worship in harmony with the truth, are liable to the punishments which fall on sinners. For respecting such Paul says in express words: "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath showed it unto them. For the invisible things of Him 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; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." [4289] The truth, then, is verily held (in unrighteousness), as our Scriptures testify, by those who are of opinion that "the chief good cannot be described in words," but who assert that, "after long custom and familiar usage, [4290] a light becomes suddenly kindled in the soul, as if by a fire springing forth, and that it now supports itself alone."
[4289] Cf. Rom. i. 18-23.
[4290] ek polles sunousias ginomenes peri to pragma auto, kai tou suzen.
Chapter IV.
Notwithstanding, those who have written in this manner regarding the "chief good" will go down to the Piræus and offer prayer to Artemis, as if she were God, and will look (with approval) upon the solemn assembly held by ignorant men; and after giving utterance to philosophical remarks of such profundity regarding the soul, and describing its passage (to a happier world) after a virtuous life, they pass from those great topics which God has revealed to them, and adopt mean and trifling thoughts, and offer a cock to Æsculapius! [4291] And although they had been enabled to form representations both of the "invisible things" of God and of the "archetypal forms" of things from the creation of the world, and from (the contemplation of) sensible things, from which they ascend to those objects which are comprehended by the understanding alone,--and although they had no mean glimpses of His "eternal power and Godhead," [4292] they nevertheless became "foolish in their imaginations," and their "foolish heart" was involved in darkness and ignorance as to the (true) worship of God. Moreover, we may see those who greatly pride themselves upon their wisdom and theology worshipping the image of a corruptible man, in honour, they say, of Him, and sometimes even descending, with the Egyptians, to the worship of birds, and four-footed beasts, and creeping things! And although some may appear to have risen above such practices, nevertheless they will be found to have changed the truth of God into a lie, and to worship and serve the "creature more than the Creator." [4293] As the wise and learned among the Greeks, then, commit errors in the service which they render to God, God "chose the foolish things of the world to confound the wise; and base things of the world, and things that are weak, and things which are despised, and things which are nought, to bring to nought things that are;" and this, truly, "that no flesh should glory in the presence of God." [4294] Our wise men, however,--Moses, the most ancient of them all, and the prophets who followed him,--knowing that the chief good could by no means be described in words, were the first who wrote that, as God manifests Himself to the deserving, and to those who are qualified to behold Him, [4295] He appeared to Abraham, or to Isaac, or to Jacob. But who He was that appeared, and of what form, and in what manner, and like to which of mortal beings, [4296] they have left to be investigated by those who are able to show that they resemble those persons to whom God showed Himself: for He was seen not by their bodily eyes, but by the pure heart. For, according to the declaration of our Jesus, "Blessed are the pure in heart, for they shall see God." [4297]
[4291] Cf. Plato, Phædo [lxvi. p. 118. S.]
[4292] kai ta aorata tou Theou, kai tas ideas phantasthentes apo tes ktiseos tou kosmou, kai ton aistheton, aph' hon anabainousin epi ta nooumena; ten te aidion autou dunamin kai theioteta ouk agennos idontes, etc.
[4293] Rom. i. 25.
[4294] Cf. 1 Cor. i. 27, 28, 29.
[4295] epitedeiois.
[4296] kai tini ton en hemin. Boherellus understands homoios, which has been adopted in the translation.
[4297] Cf. Matt. v. 8.