Romans 1:19

But it is probable that what is written by Paul in the first Epistle to the Corinthians, as being addressed to Greeks who prided themselves greatly on their Grecian wisdom, has moved some to believe that it was not the object of the Gospel to win wise men. Now, let him who is of this opinion understand that the Gospel, as censuring wicked men, says of them that they are wise not in things which relate to the understanding, and which are unseen and eternal; but that in busying themselves about things of sense alone, and regarding these as all-important, they are wise men of the world: for as there are in existence a multitude of opinions, some of them espousing the cause of matter and bodies, and asserting that everything is corporeal which has a substantial existence, and that besides these nothing else exists, whether it be called invisible or incorporeal, it says also that these consti …

These philosophers, then, whom we see not undeservedly exalted above the rest in fame and glory, have seen that no material body is God, and therefore they have transcended all bodies in seeking for God. They have seen that whatever is changeable is not the most high God, and therefore they have transcended every soul and all changeable spirits in seeking the supreme. They have seen also that, in every changeable thing, the form which makes it that which it is, whatever be its mode or nature, can only be through Him who truly is , because He is unchangeable. …

For although a Christian man instructed only in ecclesiastical literature may perhaps be ignorant of the very name of Platonists, and may not even know that there have existed two schools of philosophers speaking the Greek tongue, to wit, the Ionic and Italic, he is nevertheless not so deaf with respect to human affairs, as not to know that philosophers profess the study, and even the possession, of wisdom. He is on his guard, however, with respect to those who philosophize according to the elements of this world, not according to God, by whom the world itself was made; for he is warned by the precept of the apostle, and faithfully hears what has been said, “Beware that no one deceive you through philosophy and vain deceit, according to the elements of the world.” Then, that he may not suppose that all philosophers are such as do this, he hears the same apostle say concerning certain of …

Chapter 5. 6. And so it is that often something is imperfectly revealed to the more learned, that their patient and humble charity, from which proceeds the greater fruit, may be proved, either in the way in which they preserve unity, when they hold different opinions on matters of comparative obscurity, or in the temper with which they receive the truth, when they learn that it has been declared to be contrary to what they thought. And of these two we have a manifestation in the blessed Cyprian of the one, viz., of the way in which he preserved unity with those from whom he differed in opinion. For he says, "Judging no one nor depriving any one of the right of communion if he differ from us." And the other, viz., in what temper he could receive the truth when found to be different from what he thought it, though his letters are silent on the point, is yet proclaimed by his merits. …

And then the apostle very properly turns from this point to describe with detestation those men who, light-minded and puffed up by the sin which I have mentioned in the preceding chapter, have been carried away of their own conceit, as it were, through empty space where they could find no resting-place, only to fall shattered to pieces against the vain figments of their idols, as against stones. For, after he had commended the piety of that faith, whereby, being justified, we must needs be pleasing to God, he proceeds to call our attention to what we ought to abominate as the opposite. “For the wrath of God,” says he, “is revealed from heaven against all ungodliness and unrighteousness of men, who hold down the truth in unrighteousness; because that which may be known of God is manifest in them: for God hath showed it unto them. …

Now He has revealed to us, through His Holy Scriptures, that there is in a man a free choice of will. But how He has revealed this I do not recount in human language, but in divine. There is, to begin with, the fact that God’s precepts themselves would be of no use to a man unless he had free choice of will, so that by performing them he might obtain the promised rewards. For they are given that no one might be able to plead the excuse of ignorance, as the Lord says concerning the Jews in the gospel: “If I had not come and spoken unto them, they would not have sin; but now they have no excuse for their sin.” Of what sin does He speak but of that great one which He foreknew, while speaking thus, that they would make their own, that is, the death they were going to inflict upon Him? For they did not have “no sin” before Christ came to them in the flesh. …

3. If then it is strange that those things of which Christ said, “Thou hast hid these things from the wise and prudent,” were hidden from such wise men as these, who, occupied wholly about the creatures, chose to seek the Creator carelessly, and could not find Him; still more strange is it that there should even be found some “wise and prudent” men who were able to know Him. “For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men who hold the truth in unrighteousness.” Perhaps thou dost ask, what truth do they hold in unrighteousness? “Because that which may be known of God is manifest among them.” How is it manifest? He goes on to say, “For God hath manifested it to them.” Dost thou still enquire how He manifested it to them to whom He gave not the law? How? “For the invisible things of Him from the creation of the world are clearly seen, being …

2. Now it occurred to him that it might be said to him, “Whence do these ungodly men detain the truth? Hath God spoken to any one of them? Have they received the Law as the people of the Israelites by Moses? Whence then do they detain the truth, though it be even in this unrighteousness?” Hear what follows, and he shows. “Because that which can be known of God,” he says, “is manifest in them; for God hath manifested it unto them.” Manifested it unto them to whom He hath not given the Law? Hear how He hath manifested it. …

3. Now this is what follows: and John says, “This my joy therefore is fulfilled.” What is his joy? To rejoice at the Bridegroom’s voice. It is fulfilled in me, I have my grace; more I do not assume to myself, lest also I lose what I have received. What is this joy? “With joy rejoiceth for the Bridegroom’s voice.” A man may understand, then, that he ought not to rejoice of his own wisdom, but of the wisdom which he has received from God. Let him ask nothing more, and he loses not what he found. For many, in that they affirmed themselves to be wise, became fools. …

Ver. 19 . “Because that which may be known of God is manifest in them, for God hath showed it unto them.” But this glory they invested stocks and stones with. As then he which is entrusted with the goods of the king, and is ordered to spend them upon the king’s glory, if he waste these upon robbers, and harlots, and witches, and make these splendid out of the king’s stores, he is punished as having done the kingdom the greatest wrong. Thus they also who after having received the knowledge of God and of His glory, invested idols therewith, “held the truth in unrighteousness,” and, at least as far as was in their power, dealt unrighteously by the knowledge, by not using it upon fitting objects. Now, has what was said become clear to you, or must one make it still clearer? Perhaps it were needful to say somewhat more. …

[2.] But some say, that this conjunction is not at all expressive of cause, but relates to the consequence of the miracle; as when He saith, “For judgment I am come into this world, that they which see not might see, and that they which see might be made blind” ( ver. 39 ); and yet it was not for this He came, that those who saw might be made blind. And again Paul, “Because that which may be known of God is manifested in them, that they may be without excuse” ( Rom. i. 19, 20 ); yet He showed it not unto them for this, that they might be deprived of excuse, but that they might obtain excuse. And again in another place, “The Law entered, that the offense might abound” ( Rom. v. 20 ); yet it was not for this that it entered, but that sin might be checked. …

The imperial law which forbade Christians to study Greek literature, rendered the two Apolli nares of whom we have above spoken, much more distinguished than before. For both being skilled in polite learning, the father as a grammarian, and the son as a rhetorician, they made themselves serviceable to the Christians at this crisis. For the former, as a grammarian, composed a grammar consistent with the Christian faith: he also translated the Books of Moses into heroic verse; and paraphrased all the historical books of the Old Testament, putting them partly into dactylic measure, and partly reducing them to the form of dramatic tragedy. He purposely employed all kinds of verse, that no form of expression peculiar to the Greek language might be unknown or unheard of amongst Christians. …