The Stromata, or Miscellanies

For Paul too, in the Epistles, plainly does not disparage philosophy; but deems it unworthy of the man who has attained to the elevation of the Gnostic, any more to go back to the Hellenic “philosophy,” figuratively calling it “the rudiments of this world,” as being most rudimentary, and a preparatory training for the truth. Wherefore also, writing to the Hebrews, who were declining again from faith to the law, he says, “Have you not need again of one to teach you which are the first principles of the oracles of God, and have become such as have need of milk, and not of strong meat?” So also to the Colossians, who were Greek converts, “Beware lest any man spoil you by philosophy and vain deceit, after the tradition of men, after the rudiments of this world, and not after Christ,” — enticing them again to return to philosophy, the elementary doctrine.

And should one say that it was through human understanding that philosophy was discovered by the Greeks, still I find the Scriptures saying that understanding is sent by God. The psalmist, accordingly, considers understanding as the greatest free gift, and beseeches, saying, “I am Your servant; give me understanding.” And does not David, while asking the abundant experience of knowledge, write, “Teach me gentleness, and discipline, and knowledge: for I have believed in Your commandments?” He confessed the covenants to be of the highest authority, and that they were given to the more excellent. Accordingly the psalm again says of God, “He has not done thus to any nation; and He has not shown His judgments to them.” The expression “He has not done so” shows that He has done, but not “thus.” The “thus,” then, is put comparatively, with reference to pre-eminence, which obtains in our case. The prophet might have said simply, “He has not done,” without the “thus.”

Further, Peter in the Acts says, “Of a truth, I perceive that God is no respecter of persons; but in every nation he that fears Him, and works righteousness, is accepted by Him.”

The absence of respect of persons in God is not then in time, but from eternity. Nor had His beneficence a beginning; nor any more is it limited to places or persons. For His beneficence is not confined to parts. “Open the gates of righteousness,” it is said; “entering into them, I will confess to the Lord. This is the gate of the Lord. The righteous shall enter by it.” Explaining the prophet's saying, Barnabas adds, “There being many gates open, that which is in righteousness is the gate which is in Christ, by which all who enter are blessed.” Bordering on the same meaning is also the following prophetic utterance: “The Lord is on many waters;” not the different covenants alone, but the modes of teaching, those among the Greek and those among the Barbarians, conducing to righteousness. And already clearly David, bearing testimony to the truth, sings, “Let sinners be turned into Hades, and all the nations that forget God.” They forget, plainly, Him whom they formerly remembered, and dismiss Him whom they knew previous to forgetting Him. There was then a dim knowledge of God also among the nations. So much for those points.

Now the Gnostic must be erudite. And since the Greeks say that Protagoras having led the way, the opposing of one argument by another was invented, it is fitting that something be said with reference to arguments of this sort. For Scripture says, “He that says much, shall also hear in his turn.” And who shall understand a parable of the Lord, but the wise, the intelligent, and he that loves his Lord? Let such a man be faithful; let him be capable of uttering his knowledge; let him be wise in the discrimination of words; let him be dexterous in action; let him be pure. “The greater he seems to be, the more humble should he be,” says Clement in the Epistle to the Corinthians,— “such an one as is capable of complying with the precept, 'And some pluck from the fire, and on others have compassion, making a difference,'”

The pruning-hook is made, certainly, principally for pruning; but with it we separate twigs that have got intertwined, cut the thorns which grow along with the vines, which it is not very easy to reach. And all these things have a reference to pruning. Again, man is made principally for the knowledge of God; but he also measures land, practices agriculture, and philosophizes; of which pursuits, one conduces to life, another to living well, a third to the study of the things which are capable of demonstration. Further, let those who say that philosophy took its rise from the devil know this, that the Scripture says that “the devil is transformed into an angel of light.” When about to do what? Plainly, when about to prophesy. But if he prophesies as an angel of light, he will speak what is true. And if he prophesies what is angelical, and of the light, then he prophesies what is beneficial when he is transformed according to the likeness of the operation, though he be different with respect to the matter of apostasy. For how could he deceive any one, without drawing the lover of knowledge into fellowship, and so drawing him afterwards into falsehood? Especially he will be found to know the truth, if not so as to comprehend it, yet so as not to be unacquainted with it.

Philosophy is not then false, though the thief and the liar speak truth, through a transformation of operation. Nor is sentence of condemnation to be pronounced ignorantly against what is said, on account of him who says it (which also is to be kept in view, in the case of those who are now alleged to prophesy); but what is said must be looked at, to see if it keep by the truth.

And in general terms, we shall not err in alleging that all things necessary and profitable for life came to us from God, and that philosophy more especially was given to the Greeks, as a covenant peculiar to them— being, as it is, a stepping-stone to the philosophy which is according to Christ— although those who applied themselves to the philosophy of the Greeks shut their ears voluntarily to the truth, despising the voice of Barbarians, or also dreading the danger suspended over the believer, by the laws of the state.