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." [3488]
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. [3489]
Now, too what is good in the arts as arts, [3490] 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 (phronesis). Now sagacity is virtue, and it is its function to know other things, but much more especially what belongs to itself. And Wisdom (Sophia) being power, is nothing but the knowledge of good things, divine and human.
But "the earth is God's, and the fulness thereof," [3491] 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. [3492] 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" [3493] 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." [3494] 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.
[3474] agathoi heis are supplied here to complete.
[3475] [Matt. xi. 4.]
[3476] ouk hantileptikois is substituted here for oun antileptois of the text.
[3477] Iliad, i. 544.
[3478] 1 Cor. iii. 12.
[3479] [See p. 303, supra, this volume.]
[3480] Ps. cxxxiii. 2.
[3481] John i. 3.
[3482] i.e., the body is the Jewish people, and philosophy is something external to it, like the garment.
[3483] Ex. xxviii. 3.
[3484] Christ.
[3485] Christ.
[3486] Christ.
[3487] Lowth proposes to read kata tous epi merous instead of kai ton, etc.; and Montfaucon, instead of eniois anois for anthropois. But the sense is, in any case, as given above.
[3488] [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.]
[3489] [Cap. xviii., infra.]
[3490] For hos en technais it is proposed to read os an ai technai.
[3491] Ps. xxiv. 1; 1 Cor. x. 26.
[3492] [See supra, this chapter; and, infra, book vii. cap. i.]
[3493] "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.
[3494] 1 Tim. iv. 10.