ἰερα γράμματα (2 Tim. iii. 15), translated in A. V. “sacred scriptures;” also in contradistinction to the so-called sacred letters of the Egyptians, Chaldeans, etc.
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{"author":null,"backreferences":[{"context_html":"<p class=\"drop-cap p-left\">As many men drawing down the ship, cannot be called many causes, but\r\none cause consisting of many;—for each individual by himself is\r\nnot the cause of the ship being drawn, but along with the rest;—so\r\nalso philosophy, being the search for truth, contributes to the\r\ncomprehension of truth; not as being the cause of comprehension, but\r\na cause along with other things, and co-operator; perhaps also a\r\njoint cause. And as the several virtues are causes of the happiness\r\nof one individual; and as both the sun, and the fire, and the bath,\r\nand clothing are of one getting warm: so while truth is one, many\r\nthings contribute to its investigation. But its discovery is by the\r\nSon. If then we consider, virtue is, in power, one. But it is the\r\ncase, that when exhibited in some things, it is called prudence, in\r\nothers temperance, and in others manliness or righteousness. By the\r\nsame analogy, while truth is one, in geometry there is the truth\r\nof geometry; in music, that of music; and in the right philosophy,\r\nthere will be Hellenic truth. But that is the only authentic truth,\r\nunassailable, in which we are instructed by the Son of God. In the\r\nsame way we say, that the drachma being one and the same, when given\r\nto the shipmaster, is called the fare; to the tax-gatherer, tax; to\r\nthe landlord, rent; to the teacher, fees; to the seller, an earnest.\r\nAnd each, whether it be virtue or truth, called by the same name, is\r\nthe cause of its own peculiar effect alone; and from the blending of\r\nthem arises a happy life. For we are not made happy by names alone,<span class=\"pagenum\" id=\"Page_419\">[419]</span>\r\nwhen we say that a good life is happiness, and that the man who is\r\nadorned in his soul with virtue is happy. But if philosophy contributes\r\nremotely to the discovery of truth, by reaching, by diverse essays,\r\nafter the knowledge which touches close on the truth, the knowledge\r\npossessed by us, it aids him who aims at grasping it, in accordance\r\nwith the Word, to apprehend knowledge. But the Hellenic truth is\r\ndistinct from that held by us (although it has got the same name),\r\nboth in respect of extent of knowledge, certainty of demonstration,\r\ndivine power, and the like. For we are taught of God, being instructed\r\nin the truly “sacred letters”<a class=\"fnanchor pginternal\" href=\"#Footnote_987\" id=\"FNanchor_987\">[987]</a> by the Son of God. Whence those, to\r\nwhom we refer, influence souls not in the way we do, but by different\r\nteaching. And if, for the sake of those who are fond of fault-finding,\r\nwe must draw a distinction, by saying that philosophy is a concurrent\r\nand co-operating cause of true apprehension, being the search for\r\ntruth, then we shall avow it to be a preparatory training for the\r\nenlightened man (τοῦ γνωστικοῦ); not assigning as the cause that which\r\nis but the joint-cause; nor as the upholding cause, what is merely\r\nco-operative; nor giving to philosophy the place of a <i>sine quâ\r\nnon</i>. Since almost all of us, without training in arts and sciences,\r\nand the Hellenic philosophy, and some even without learning at all,\r\nthrough the influence of a philosophy divine and barbarous, and by\r\npower, have through faith received the word concerning God, trained\r\nby self-operating wisdom. 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