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Chapter IX.
He next proceeds to recommend, that in adopting
opinions we should follow reason and a rational guide,3095
3095 λόγῳ καὶ
λογικῷ
ὁδηγῷ. | since he who assents to opinions without
following this course is very liable to be deceived. And he
compares inconsiderate believers to Metragyrtæ, and soothsayers,
and Mithræ, and Sabbadians, and to anything else
that one may fall in with,
and to the phantoms of Hecate, or any other demon or demons. For
as amongst such persons are frequently to be found wicked men, who,
taking advantage of the ignorance of those who are easily deceived,
lead them away whither they will, so also, he says, is the case among
Christians. And he asserts that certain persons who do not wish
either to give or receive a reason for their belief, keep repeating,
“Do not examine, but believe!” and, “Your faith will
save you!” And he alleges that such also say, “The
wisdom of this life is bad, but that foolishness is a good
thing!” To which we have to answer, that if it were
possible for all to leave the business of life, and devote themselves
to philosophy, no other method ought to be adopted by any one, but this
alone. For in the Christian system also it will be found that
there is, not to speak at all arrogantly, at least as much of
investigation into articles of belief, and of explanation of dark
sayings, occurring in the prophetical writings, and of the parables in
the Gospels, and of countless other things, which either were narrated
or enacted with a symbolical signification,3096
3096 συμβολικῶς
γεγενημένων,
ἢ
νενομοθετημένων. |
(as is the case with other systems). But since the course alluded
to is impossible, partly on account of the necessities of life, partly
on account of the weakness of men, as only a very few individuals
devote themselves earnestly to study,3097
3097 σφόδρα
ὀλίγων ἐπὶ
τὸν λόγον
ᾀττόντων. |
what better method could be devised with a view of assisting the
multitude, than that which was delivered by Jesus to the heathen?
And let us inquire, with respect to the great multitude of believers,
who have washed away the mire of wickedness in which they formerly
wallowed, whether it were better for them to believe without a reason,
and (so) to have become reformed and improved in their habits, through
the belief that men are chastised for sins, and honoured for good works
or not to have allowed themselves to be converted on the strength of
mere faith, but (to have waited) until they could give themselves to a
thorough examination of the (necessary) reasons. For it is
manifest that, (on such a plan), all men, with very few exceptions,
would not obtain this (amelioration of conduct) which they have
obtained through a simple faith, but would continue to remain in the
practice of a wicked life. Now, whatever other evidence can be
furnished of the fact, that it was not without divine intervention that
the philanthropic scheme of Christianity was introduced among men, this
also must be added. For a pious man will not believe that even a
physician of the body, who restores the sick to better health, could
take up his abode in any city or country without divine permission,
since no good happens to men without the help of God. And if he
who has cured the bodies of many, or restored them to better
health, does not effect his cures without the help of God, how much
more He who has healed the souls of many, and has turned them
(to virtue), and improved their nature, and attached them to God who is
over all things, and taught them to refer every action to His good
pleasure, and to shun all that is displeasing to Him, even to the least
of their words or deeds, or even of the thoughts of their
hearts?E.C.F. INDEX & SEARCH
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