He next proceeds to recommend, that in adopting opinions we should
follow reason and a rational guide,[1147] 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,[1148] [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,[1149] 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?
Footnote 1147:
λόγῳ καὶ λογικῷ ὁδηγῷ.
Footnote 1148:
συμβολικῶς γεγενημένων, ἢ νενομοθετημένων.
Footnote 1149:
σφόδρα ὀλίγων ἐπὶ τὸν λόγον ᾀττόντων.