Again. It is no great thing to produce natural effects by natural causes. For example, it does not surprise us if a conflagration be caused by fire, but it would be marvellous were it produced by water. Hence, it is only supreme and infinite power that can act on natural objects, either without instruments or with such as are diametrically opposed to the effect produced; or that can operate on all natural objects with the same instrument. Thus it is nothing very wonderful that philosophers should have been able to teach by means of ordinary methods; but only Supreme Power could have taught by means of that which, in the world, is accounted foolishness. Now Christ, by means of the folly and the ignominy of the Cross, has imparted to men sublime wisdom, true wisdom, which can only be acquired by the teaching of the Cross, wisdom, compared to which all human learning is foolishness. Therefore, the wisdom of Christ must itself be pre-eminent.
If wisdom mean the science of Divine things, the wisdom of Christ must exceed all other wisdom. For, as we see by comparing Christian doctrine with philosophical systems, no one has treated of Divine things so fully, or so sublimely, as Christ has done. Theology has purged philosophy, and made it perfect, and has diffused so widely the knowledge of the Divine, that Christians, even the least educated, easily understand points which are stumbling-blocks to philosophers. And, further, the preaching of the Apostles has illuminated the world to see its errors. Since this dawn of the light of Christ, philosophers and poets, ashamed of their false gods and fables, have tried to disguise their superstitions under a cloak of allegory.
Again. It is only great wisdom that can understand sublime and intricate matters. Christ has taught and easily defended, most subtle doctrine. How, then, shall we hesitate to declare His wisdom incomparable? His doctrine has not only stood the test of argument, but likewise that of cruel persecution, under which philosophers would have denied their first principles. For as their philosophy proceeded from natural reason, they would have had neither strength nor wisdom to uphold it. But the teaching of Christ, being supernatural, is likewise, of necessity, invincible. Christianity is either false or true. If it be true, discussion is at an end. If it be false, Christ must still be acknowledged to have been the wisest of men, seeing that He was able to persuade men to accept doctrines, difficult and unpalatable, and to adhere to them so firmly, that no human reason or power has been able to uproot them from the world. Nevertheless, in all that Christ has taught there is nothing repugnant to philosophy or to science. On the contrary, Christianity culls truth from all systems, even from paganism. If Christ had not been Wisdom Itself, He could never have founded so wise a religion as is this. If His doctrine had been false, it would not be defensible by science. For philosophers find it sufficiently difficult to defend even truth against their opponents. Even were we obliged to acknowledge Christianity to be a falsehood, we should still be constrained to recognise the extraordinary sagacity of its Founder, who by means of subtle fallacies has been able to lead His disciples to sublime perfection of life. But, seeing that there can be no harmony between virtue and deceit, and no agreement between truth and falsehood, we are driven to confess that Christ is truly wise, with a wisdom surpassing that of men. His wisdom is attested by the many who have extolled it, not only by their words and writing, but by their works, and by the shedding of their blood.
Finally. The greatest power of wise men appears, chiefly, in the fact, that they require but a short time in which to lead their pupils to the perfection of knowledge. But as no one has given such clear proofs of this power as Christ has manifested, it is evident that He alone is wise above all men. Every science is either rational or real. By rational science we understand logic, rhetoric and poetry; and the end aimed at by these branches of rational science is to teach us to weave together arguments, chains of reasoning, and exhortations, which will convert men to agree with our opinions. Now, Christ instructed the Apostles in rational science to such good purpose, that, by their preaching, they exercised more influence in the world, than had ever been achieved by any human power or learning. Real science is either practical and moral, or speculative. Christ has taught practical and moral science so effectually, that Christians need no philosophy but His. Speculative science may be concerned with Divine things, and in the teaching of Christ is contained such fulness of Divine knowledge that, beside it, all human wisdom is stultified. Or, on the other hand, it may teach the knowledge of numbers and of figures, as do arithmetic and geometry; but as this knowledge is in no wise necessary to salvation, the teaching of Christ disregards it, except for purposes of allegory. Thirdly, speculative science may treat of sensible things, in order, by means of them, to lead men to speculation on intelligible things. The teaching of Christ exhibits most perfectly this speculative science, seeing that His preaching abounds in the use of visible things, as images or mirrors of such as are invisible. Thus we see that Christ only is supremely wise, since He only has been able, easily, to lead men to the fulness of knowledge.
Again. The pleasures of the mind are far greater than those of the senses; but the greatest of all intellectual enjoyments is the contemplation of Supreme Truth. Therefore, since wisdom consists in the cognition and contemplation of this Truth, he must be wisest who most delights in it. Now, never has the contemplation of Truth been so ardently loved, and so strenuously sought after, as in these days, when, for its sake, men abandon every earthly joy, and, living like disembodied spirits, heed not the things of the flesh, and are disturbed at no tribulation. Thus do they prove that Christ, their Teacher, is wise beyond all human wisdom, and beyond all the wisdom of heathen deities, yea, that He is the very Wisdom of the Eternal God.
CHAPTER XV.
THE TRUTH OF CHRIST’S TEACHING IS PROVED BY HIS GOODNESS.
We have shown that Jesus of Nazareth surpasses, in wisdom and in power, all men and all heathen deities. Hence, if we believe in the existence of any god, He only can be that God. It will next be our duty to prove His Divinity by arguments founded on His goodness, and to show that Jesus Christ is the Supreme Good and the End of human life. And we must premise that all human operations, i.e., such as proceed from free will, are effected for some end; for appetite always tends to that which either is good, or appears to be good. It cannot tend to two things as to its ultimate end; for it is so fully satisfied by its last end, that it can desire nothing which is not ordered thereto. Now, as men, though not all of the same opinion or endowed with the same degree of knowledge, are yet all of the same nature, they must all tend to the same end, which is happiness; although, from their difference of condition, they do not all place their happiness in the same thing. If, then, we can prove that Christ is the Last End, to which all nature tends, it will be clear that He must be the very Truth, the First Cause, the Supreme Good, and in fact the true God.
In order to make this argument more clear, we must remember, that, when one thing tends naturally to another as to its end, it will be hindered in the attainment of this end, if it be joined by another thing of a contrary nature. Thus, if a heavy thing move towards its centre, it will be impeded in its course if it be joined to a light thing whose tendency it is to go upwards. Thus birds, whose bodies are heavy, are nevertheless raised aloft by their wings; whereas, a merely heavy thing moves swiftly towards its centre. Now, as man is composed of a corporeal and a spiritual nature, it happens, that, while his spiritual nature tends to true beatitude, his senses disturb and trouble him in the pursuit of his end; and, although they cannot force him to evil, they often incline him to inordinate desires. From these molestations, and from the weakness of his understanding, arise the divers human conceptions of happiness. If we would learn, by means of man’s natural desire, in what his beatitude consists, we must not consider the desires and inclinations of such as live like beasts, but of such as live according to reason. Just as, if we want to see whether heavy things move downwards or upwards, we must not choose birds as a test; but must select something completely heavy. We may learn what is the Last End of man by examining the desires of such as have purified themselves from the defilement of the senses, and who live according to reason. And as no life is so pure and so reasonable as the Christian life, we can, from the desires common to Christians, learn what is the Last End of man. Now, as Christians unite in an intense love for Christ Crucified, as the Last End of human life, it follows that we cannot reasonably hold that any but Christ can be the Last End of man.
Again. Man’s last end is his ultimate perfection; and the more perfect he becomes, the nearer does he approach to his end. Now, nothing causes man to become so perfect in life and in contemplation, as does Jesus Christ Crucified; and they who least resemble Him and are the most remote from Him, are the worst and most imperfect of men. He, therefore, must be the Last End of human life.
Further. The desire of the last end is natural to everything, and is ineradicable. When, therefore, men, who are purged from vice desire something, they love it so much that all other things appear to them as nought in comparison with the object of their desire. They would rather die than relinquish their pursuit of it. Now, as the life of true Christians is a pure life, and as they desire Christ Crucified with so steadfast a desire that they would sacrifice life itself rather than lose His love, and would most gladly die for His sake, it is manifest that Christ is the Supreme Truth and the Last End of human life. Our argument is further strengthened by the fact, that nothing is so steadfastly desired as He. For when men love other things, they love them not more than themselves, but for their own satisfaction; and would rather abandon them than die for their sake.