Early Christian Views on Philosophy and Truth

Justin Martyr, Dialogue with Trypho Direct teaching

"I will tell you," I said, "what I think; because philosophy is truly the greatest possession and the most honorable before God, to whom it leads us and alone recommends us. Those who have devoted themselves to philosophy are genuinely holy. However, what philosophy is and why it was given to humans has been overlooked by most people; otherwise, we wouldn't have Platonists, Stoics, Peripatetics, Theoretics, or Pythagoreans, as this knowledge is singular. I wish to explain why it has become fragmented. It happened that those who first engaged with it, and were therefore seen as distinguished, were followed by those who did not pursue truth but only admired the perseverance and self-discipline of the predecessors, as well as the novelty of their teachings. Each then believed that what their teacher taught was true. Furthermore, these individuals passed down their teachings to their own students, and the system was named after the one considered the founder of the doctrine. Initially eager to speak with someone well versed in this field, I approached a certain Stoic. After spending a considerable time with him, I realized I had not gained any further knowledge of God, as he himself di

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

...r. Others say it was Themis, one of the Titanides. Didymus, however, in his work On the Pythagorean Philosophy, says that Theano of Crotona was the first woman who practiced philosophy and wrote poems. Hellenic philosophy then, according to some, grasped the truth by accident, dimly, and only in part. According to others, it was set in motion by the devil. Several suppose that certain powers, coming down from heaven, inspired the whole of philosophy. But if Hellenic philosophy does not include the whole extent of the truth, and besides lacks the strength to carry out the commandments of the Lord, yet it prepares the way for the truly royal teaching. It trains in one way or another, shapes the character, and makes a person who believes in Providence fit to receive the truth.

Origen, Against Celsus Supporting witness

We term, then, the wisdom of this world, every false system of philosophy, which, according to the Scriptures, is brought to nought;

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

...self is not the cause of the ship being pulled, but only together with the others. In the same way, philosophy, which is the search for truth, helps us understand the truth. It is not the cause of understanding by itself, but a cause along with other things, and a co-worker. Perhaps it may also be called a joint-cause. And just as several virtues are causes of one person’s happiness, and just as the sun, fire, a bath, and clothing all help one person become warm, so also truth is one, yet many things help in the search for it. But its discovery is through the Son. If we think carefully, virtue is one in its power. But when it appears in different matters, it is called prudence in some cases, temperance in others, and in others courage or righteousness. By the same comparison, truth is one, yet in geometry there is the truth of geometry, in music the truth of music, and in the right philosophy there will be Hellenic truth. But the only true and secure truth, which cannot be overthrown, is that in which we are taught by the Son of God. In the same way, we say that a drachma is one and the same coin. But when it is given to the shipmaster, it is called fare; to the tax collector, t

Clement of Alexandria, The Stromata (Miscellanies) Direct teaching

Men must then be saved by learning the truth through Christ, even if they attain philosophy.

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

We merely therefore assert here, that philosophy is characterized by investigation into truth and the nature of things (this is the truth of which the Lord Himself said, I am the truth John 14:6);

Origen, Letter to Gregory Supporting witness

and in the same way we might speak of philosophy itself as being ancillary to Christianity.

Irenaeus, Fragments from the Lost Writings of Irenæus Supporting witness

True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which “the natural man receiveth not,” the doctrine of the cross;

Alexander of Lycopolis, Of the Manicheans Supporting witness

The philosophy of the Christians is termed simple.

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

The studies of philosophy, therefore, and philosophy itself, are aids in treating of the truth.

Justin Martyr, Hortatory Address to the Greeks Direct teaching

And if “the discovery of the truth” be given among them as one definition of philosophy, how are they who are not in possession of the true knowledge worthy of the name of philosophy?

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

...the service of the truth. Thus, by gathering what is useful from geometry, music, grammar, and even philosophy itself, he protects the faith from attack. Now, as was said, an athlete is looked down on if he is not equipped for the contest. For example, we also praise the skilled helmsman who has seen the cities of many people, and the physician who has had wide experience. In this way, some also describe the empiric. And the man who applies everything to a right way of life, drawing examples from Greeks and barbarians, is an experienced seeker after truth, and truly a man of great judgment. He is like the touchstone, that is, the Lydian stone, which is thought to have the power to tell false gold from genuine gold. And our much-knowing gnostic can tell sophistry from philosophy, the art of decoration from gymnastics, cooking from medicine, and rhetoric from dialectics. He can also distinguish the other sects that belong to barbarian philosophy from the truth itself. And how necessary it is for the one who desires to share in the power of God to discuss matters of the mind by doing philosophy. And how useful it is to distinguish expressions that are ambiguous, and expressions tha

Gregory Thaumaturgus, Oration to Origen Supporting witness

He was also the first and only man who urged me to study the philosophy of the Greeks. By his own moral example, he persuaded me both to listen to moral teaching and to hold fast to it. At that time, no other philosophers had won me over to that. I admit that again. It was not right on my part. But, sadly, it turned out to my harm, as I may say without exaggeration. At first, however, I did not associate with many, but only with a few who claimed to be teachers. Yet, in truth, all of them established their philosophy only in words. This man, however, was the first who moved me to practice philosophy by his words, because he showed the call to it by his deeds before he gave it in words. He did not merely repeat carefully prepared sayings. No, he did not even think it right to speak on the subject at all except with a sincere mind, and with a mind earnestly set on carrying out in practice the things he expressed. All the while, he tried to show in his character that he was like the man he describes in his discourses as the person who will live a noble life. Indeed, he always displayed in himself, I would say, the pattern of the wise man. But since our discussion at the beginning prop

Gregory Thaumaturgus, Oration to Origen Supporting witness

...by pouring many arguments on us one after another, he finally carried us off, somehow, by a kind of divine power through his reasoning. He established us in the practice of philosophy and set us down beside himself, as it were, unable to move, by his skill. Moreover, the force of friendship was also brought to bear on us. This force was not easy to resist, but sharp and very effective. It was the appeal of a kind and loving character, which showed itself in his words when he spoke with us and spent time with us. For he did not merely aim to win us over by arguments of one kind or another. Rather, with a kind, loving, and deeply benevolent mind, he wanted to save us and make us share in the blessings that flow from philosophy, and especially in those other gifts that God had given him above most men, or perhaps, we may say, above all the men of our time. I mean the power that teaches piety, the word of salvation, which comes to many and brings into subjection all whom it visits. For nothing will resist it, since it is and will be itself the king of all. Yet for now it is hidden and is not recognized by the common crowd, whether easily or with difficulty, in such a way that, if th

Athenagoras, A Plea for the Christians Supporting witness

... behind them are bad or good. You yourselves clearly understand this, since you are well trained in philosophy and all learning. For this reason also, those who are brought before you for trial, even when they are charged with the most serious offenses, are not afraid. They know that you will examine their past life, and that you will not be influenced by names if those names mean nothing, nor by the accusations written in the charges if they are false. So they accept the judgment, whether it is condemnation or acquittal, with equal satisfaction as far as its fairness is concerned. Therefore, we claim for ourselves what is granted as the common right of all: that we should not be hated and punished because we are called Christians. For what does the name have to do with whether we are bad people? Instead, let us be tried on whatever charges may be brought against us, and either be released if we disprove them, or punished if we are convicted of a crime. Let it not be for the name, because no Christian is a bad man unless he falsely claims to follow our teachings, but for the wrong that has actually been done. This is how we see philosophers judged. Before the trial, none of them

Clement of Alexandria, Exhortation to the Heathen Background

Chapter 6. By Divine Inspiration Philosophers Sometimes Hit on the Truth.

Justin Martyr, Dialogue with Trypho Supporting witness

for philosophy is, in fact, the greatest possession, and most honourable before God, to whom it leads us and alone commends us;

Justin Martyr, Dialogue with Trypho Background

Is not this truly the duty of philosophy, to investigate the Deity?”

Lactantius, The Divine Institutes Direct teaching

What could be said that is more contradictory? If the teachings of philosophy ought to be known, they ought to be known for this reason: so that we may live well and wisely. But if we must live as members of a community, then philosophy is not wisdom, if it is better to live according to society than according to philosophy. For if what is called philosophy is wisdom, then the man who does not live according to philosophy certainly lives foolishly. But if the man who lives according to society does not live foolishly, it follows that the man who lives according to philosophy lives foolishly. Therefore, by your own judgment, philosophy is condemned as foolish and empty. And you also, in your Consolation, that is, not in a work of lightness and amusement, expressed this view about philosophy: "But I do not know what error has taken hold of us, or what miserable ignorance of the truth." Where, then, is the guidance of philosophy? Or what has that parent of life taught you, if you are miserably ignorant of the truth? But if this confession of error and ignorance has been forced from your inmost heart, almost against your will, why do you not finally admit to yourself the truth: that ph

Origen, Against Celsus Direct teaching

...sehood as truth. So he says about such things, "Beware lest anyone spoil you through philosophy and vain deceit, according to the tradition of men, according to the rudiments of the world, and not according to Christ." And since there was a kind of greatness shown in the words of the world's wisdom, he said that the words of the philosophers were according to the rudiments of the world. However, no sensible person would say that the words of Celsus were according to the rudiments of the world. Now the apostle called those words that contained some element of deceit "vain deceit," probably to distinguish them from a deceit that was not vain. And the prophet Jeremiah, noticing this, dared to say to God, "O Lord, You have deceived me, and I was deceived; You are stronger than I, and have prevailed." But in the language of Celsus, it seems to me, there is no deceitfulness at all, not even the kind that is vain. I mean the kind of deceitfulness found in the language of those who founded philosophical sects and were given no ordinary ability for such pursuits. And just as no one would say that some ordinary mistake in geometrical demonstrations was meant to deceive, or would describe

Lactantius, The Divine Institutes Supporting witness

...ur father, Marcus Tullius, and in your judgment worthy to be sewn up in a bag, because we deny that philosophy is the parent of life? Or do you, who are so wickedly ungrateful toward God—not that god whose image you worship as he sits in the Capitol, but Him who made the world and created man, and who also gave wisdom among His heavenly gifts—call philosophy the teacher of virtue or the parent of life? From whom you learned this, one must be in much greater uncertainty than he was before. For what virtue is she the teacher of? Even to the present time, philosophers do not explain where virtue is found. Of what life is she the parent? Since the teachers themselves have been worn out by old age and death before they decided on the proper way of life. Of what truth can you present her as a discoverer? Since you often testify that, among so great a multitude of philosophers, not one wise man has yet existed. What, then, did that mistress of life teach you? Was it to attack the most powerful consul with insults, and by your poisoned speeches make him the enemy of his country? But let us pass over those things, which may be excused under the name of fortune. You truly gave yourself to

Lactantius, The Divine Institutes Supporting witness

..., better than by using the meaning of the name itself? For the man who gives himself to wisdom is clearly not yet wise, but gives himself to the subject so that he may become wise. In the other arts, it is clear what this devotion accomplishes and what it aims at. For when anyone has gained these by learning, he is now called, not a devoted follower of the profession, but a craftsman. But they say that they called themselves devoted to wisdom, and not wise, because of modesty. No, in truth, Pythagoras, who first invented this name, because he had a little more wisdom than the men of earlier times who thought themselves wise, understood that it was impossible to reach wisdom by any human study. Therefore, he understood that a perfect name ought not to be applied to something incomprehensible and imperfect. And so, when he was asked what his profession was, he answered that he was a philosopher, that is, a seeker after wisdom. If, therefore, philosophy searches for wisdom, it is not wisdom itself, because one thing must necessarily be the seeker, and another the thing sought. Nor is the search itself right, because it can find nothing.

Lactantius, The Divine Institutes Supporting witness

Therefore philosophy was not able to conceive the truth, nor was the religious system of the gods able to give an account of itself, since it is without it.

Tertullian, Against Marcion Direct teaching

...ody in which death was possible through the flesh. Therefore he adds, not through the Church, but clearly for the sake of the Church, exchanging one body for another, one of flesh for a spiritual one. Again, when he warns them to beware of subtle words and philosophy as empty deceit, such as is according to the rudiments of the world, and by this he does not mean the structure of heaven and earth, but worldly learning and the tradition of men, subtle in their speech and their philosophy, Colossians 2:8, it would take too long, and would really belong in a separate work, to show how in this sentence all heresies are condemned, because they consist of the resources of subtle speech and the rules of philosophy. But once for all, let Marcion know that the main term of his creed comes from the school of Epicurus, meaning that the Lord is stupid and indifferent. Therefore Marcion refuses to say that He is one to be feared. Also, from the porch of the Stoics he brings out matter and sets it alongside the Divine Creator. He also denies the resurrection of the flesh, a truth on which none of the schools of philosophy agreed. But how far our Catholic truth is from the artifices of this he

Tertullian, Against Marcion Direct teaching

Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions.

Lactantius, The Divine Institutes Supporting witness

...ual sects are convicted of folly by the judgment of many sects, it follows that all are found to be vain and empty. And so philosophy consumes and destroys itself. Since Arcesilas, the founder of the Academy, understood this, he gathered together the mutual criticisms of all the sects and the confessions of ignorance made by famous philosophers, and armed himself against them all. In this way he established a new philosophy of not practicing philosophy. From this founder, therefore, two kinds of philosophy began. One was the old kind, which claims knowledge for itself. The other was a new kind, opposed to the former, and taking knowledge away from it. Between these two kinds of philosophy, I see disagreement, and, as it were, civil war. On which side shall we place wisdom, which cannot be torn apart? If the nature of things can be known, this troop of new recruits will perish. If it cannot be known, the veterans will be destroyed. If they are equal, nevertheless philosophy, the guide of all, will still perish because it is divided. For nothing can be opposed to itself without destroying itself. But if, as I have shown, there can be no inward and special knowledge in man because

Tertullian, De Anima (On the Soul) Supporting witness

... by using arguments that both sides admit are valid, and that sometimes even fit with our system of belief. In this way, the truth has almost been shut out by the philosophers through the poisons with which they have infected it. Therefore, if we consider both kinds of mixing that I have just mentioned, and both are equally hostile to the truth, we see the urgent need to do two things. First, we must free the ideas that we hold in common with them from the philosophers' arguments. Second, we must separate the arguments that both sides use from the philosophers' own opinions. And we can do this by bringing every question back to God's inspired standard, except in simple cases that are free from the confusion of preconceived notions, where one may fairly accept mere human testimony. For sometimes we must borrow plain evidence of that kind even from opponents, when our opponents have nothing to gain from it. Now I am not unaware of how great a mass of writing the philosophers have gathered on this subject in their own commentaries. I know how many schools of thought there are, how many conflicts of opinion, how many rich sources of questions, and how many confusing methods of solvi

Lactantius, The Divine Institutes Supporting witness

...l and honorably. And the one who spoke of it as a rule of life gave it what was due to it. But he clearly was not speaking about the common name of philosophy. For it is spread out into many sects and systems, and it has nothing certain—nothing, in short, about which all agree with one mind and one voice. So what could be more false than calling philosophy the rule of life, when the variety of its teachings blocks the right way and causes confusion? Or calling it the law of living well, when its followers strongly disagree? Or calling it the knowledge of spending life, when its repeated contradictions produce nothing but general uncertainty? For I ask whether he thinks that the Academy is philosophy or not. I do not think he will deny it. And if this is so, then none of these descriptions agrees with philosophy. For the Academy makes everything uncertain, abolishes law, considers art to be nothing, overthrows method, twists rule, and completely takes away knowledge. Therefore all those descriptions are false, because they do not fit a system that is always uncertain and, up to this time, explains nothing. Therefore no system, or knowledge, or law of living well has been establis

Lactantius, The Divine Institutes Supporting witness

it appears that philosophy is altogether false and empty, since it does not prepare us for the duties of justice, nor strengthen the obligations and settled course of man's life.