The Word is then to
be contemplated by the mind. “Do you aver,” it was
said,2977
2977 By Plato.
“that there are any true philosophers?” “Yes,”
said I, “those who love to contemplate the truth.” In the
Phœdrus also, Plato, speaking of the truth, shows it as
an idea. Now an idea is a conception of God; and this the barbarians
have termed the Word of God. The words are as follow: “For
one must then dare to speak the truth, especially in speaking of
the truth. For the essence of the soul, being colourless, formless,
and intangible, is visible only to God,2978
2978 In Plato we have νῷ instead of Θεῷ.
its guide.” Now the Word issuing forth was the cause of
creation; then also he generated himself, “when the Word had
become flesh,”2979
that He might be seen. The righteous man will seek the
discovery that flows from love, to which if he hastes he prospers. For
it is said, “To him that knocketh, it shall be opened: ask,
and it shall be given to you.”2980
are not so in disputatious speeches; but by
continuance in a right life and unceasing prayers, are said “to take
it by force,” wiping away the blots left by their previous sins.
“You may obtain wickedness, even in great abundance.2982
2982 Hesiod, first line, Works and Days, 285. The other three are variously ascribed to different authors.
And him who toils God helps;For the gifts of the Muses, hard to win,Lie not before you, for any one to bear away.”
The knowledge of ignorance is, then,
the first lesson in walking according to the Word. An ignorant man has
sought, and having sought, he finds the teacher; and finding has believed,
and believing has hoped; and henceforward having loved, is assimilated to
what was loved—endeavouring to be what he first loved. Such is the
method Socrates shows Alcibiades, who thus questions: “Do you not
think that I shall know about what is right otherwise?” “Yes,
if you have found out.” “But you don’t think I have
found out?” “Certainly, if you have sought.”
And the Poetics of Cleanthes, the Stoic, writes to the following
effect:—
“Look not to glory, wishing to
be suddenly wise,And fear not the undiscerning and
rash opinion of the many;For the multitude has not an
intelligent, or wise, or right judgment,And it is in few men that you
will find this.”2988
2988
Quoted by Socrates in the Phædo, p. 52.
And more sententiously the comic
poet briefly says:—
For they heard, I think, that
excellent wisdom, which says to us, “Watch your opportunity
in the midst of the foolish, and in the midst of the intelligent
continue.”2989
For the many demand demonstration as a pledge
of truth, not satisfied with the bare salvation by faith.
“But it is strongly incumbent to disbelieve the dominant wicked,And as is enjoined by the assurance of our muse,Know by dissecting the utterance within your breast.”
“For this is habitual to
the wicked,” says Empedocles, “to wish to overbear what
is true by disbelieving it.” And that our tenets are probable
and worthy of belief, the Greeks shall know, the point being more
thoroughly investigated in what follows. For we are taught what is
like by what is like. For says Solomon, “Answer a fool according
to his folly.”2991
Wherefore also, to those that ask the wisdom
that is with us, we are to hold out things suitable, that with the
greatest possible ease they may, through their own ideas, be likely to
arrive at faith in the truth. For “I
became all things to all men, that I
might gain all men.”2992
