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The City of God

Chapter 28.--How It is that Porphyry Has Been So Blind as Not to Recognize the True Wisdom--Christ.

You drive men, therefore, into the most palpable error. And yet you are not ashamed of doing so much harm, though you call yourself a lover of virtue and wisdom. Had you been true and faithful in this profession, you would have recognized Christ, the virtue of God and the wisdom of God, and would not, in the pride of vain science, have revolted from His wholesome humility. Nevertheless you acknowledge that the spiritual part of the soul can be purified by the virtue of chastity without the aid of those theurgic arts and mysteries which you wasted your time in learning. You even say, sometimes, that these mysteries do not raise the soul after death, so that, after the termination of this life, they seem to be of no service even to the part you call spiritual; and yet you recur on every opportunity to these arts, for no other purpose, so far as I see, than to appear an accomplished theurgist, and gratify those who are curious in illicit arts, or else to inspire others with the same curiosity. But we give you all praise for saying that this art is to be feared, both on account of the legal enactments against it, and by reason of the danger involved in the very practice of it. And would that in this, at least, you were listened to by its wretched votaries, that they might be withdrawn from entire absorption in it, or might even be preserved from tampering with it at all! You say, indeed, that ignorance, and the numberless vices resulting from it, cannot be removed by any mysteries, but only by the patrikos nous, that is, the Father's mind or intellect conscious of the Father's will. But that Christ is this mind you do not believe; for Him you despise on account of the body He took of a woman and the shame of the cross; for your lofty wisdom spurns such low and contemptible things, and soars to more exalted regions. But He fulfills what the holy prophets truly predicted regarding Him: "I will destroy the wisdom of the wise, and bring to nought the prudence of the prudent." ¹ For He does not destroy and bring to nought His own gift in them, but what they arrogate to themselves, and do not hold of Him. And hence the apostle, having quoted this testimony from the prophet, adds, "Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom; but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men." ² This is despised as a weak and foolish thing by those who are wise and strong in themselves; yet this is the grace which heals the weak, who do not proudly boast a blessedness of their own, but rather humbly acknowledge their real misery.

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De civitate Dei (CCSL)

Caput XXVIII: Quibus persuasionibus Porphyrius obcaecatus non potuerit ueram sapientiam, quod est Christus, agnoscere.

Mittis ergo homines in errorem certissimum, neque hoc tantum malum te pudet, cum uirtutis et sapientiae profitearis amatorem; quam si uere ac fideliter amasses, Christum dei uirtutem et dei sapientiam cognouisses nec ab eius saluberrima humilitate tumore inflatus uanae scientiae resiluisses. confiteris tamen etiam spiritalem animam sine theurgicis artibus et sine teletis, quibus frustra discendis elaborasti, posse continentiae uirtute purgari. aliquando etiam dicis, quod teletae non post mortem eleuant animam, ut iam nec eidem ipsi, quam spiritalem uocas, aliquid post huius uitae finem prodesse uideantur; et tamen uersas haec multis modis et repetis, ad nihil aliud, quantum existimo, nisi ut talium quoque rerum quasi peritus appareas et placeas inlicitarum artium curiosis, uel ad eas facias ipse curiosos. sed bene, quod metuendam dicis hanc artem uel legum periculis uel ipsius actionis. atque utinam hoc saltem abs te miseri audiant et inde, ne illic absorbeantur, abscedant aut eo penitus non accedant. ignorantiam certe et propter eam multa uitia per nullas teletas purgari dicis, sed per solum πάτρικος νοῦς, id est paternam mentem siue intellectum, qui paternae est conscius uoluntatis. hunc autem Christum esse non credis; contemnis enim eum propter corpus ex femina acceptum et propter crucis obprobrium, excelsam uidelicet sapientiam spretis atque abiectis infimis idoneus de superioribus carpere. at ille inplet, quod prophetae sancti de illo ueraciter praedixerunt: perdam sapientiam sapientium et prudentiam prudentium reprobabo. non enim suam in eis perdit et reprobat, quam ipse donauit, sed quam sibi adrogant, qui non habent ipsius. unde commemorato isto prophetico testimonio sequitur et dicit apostolus: ubi sapiens? ubi scriba? ubi conquisitor huius saeculi? nonne stultam fecit deus sapientiam huius mundi? nam quoniam in dei sapientia non cognouit mundus per sapientiam deum, placuit deo per stultitiam praedicationis saluos facere credentes. quoniam quidem Iudaei signa petunt et Graeci sapientiam quaerunt; nos autem, inquit, praedicamus Christum crucifixum, Iudaeis quidem scandalum, gentibus autem stultitiam, ipsis uero uocatis Iudaeis et Graecis Christum dei uirtutem et dei sapientiam; quoniam stultum dei sapientius est hominibus, et infirmum dei fortius est hominibus. hoc quasi stultum et infirmum tamquam sua uirtute sapientes fortesque contemnunt. sed haec est gratia, quae sanat infirmos, non superbe iactantes falsam beatitudinem suam, sed humiliter potius ueram miseriam confitentes.