Praeparatio Evangelica (The Preparation of the Gospel)

PREFACE CONCERNING THE WHOLE SUBJECT

I THOUGHT it important in the beginning of the Preparation for the Gospel to refute the polytheistic error of all the nations, in order to commend and excuse our separation from them, which we have made with good reason and judgement.

Therefore before all else in the first three Books, I thoroughly examined not only the fables concerning their gods which have been turned into ridicule by their own theologians and poets, but also the solemn and secret physical theories of these latter, which have been transported by their grand philosophy high up to heaven and to the various parts of the world; although their theologians themselves declared that there was no need at all to talk gravely on these matters.

We must therefore carefully observe that the oldest of their theologians were proved on the highest testimony to have no special knowledge of the history, but to rely solely on the fables. Hence naturally in all cities and villages, according to the narratives of these ancient authors, initiatory rites and mysteries of the gods corresponding to the earlier mythical tales have been handed down by tradition; so that even to the present time the marriages of their gods and their procreation of children, their lamentations and their drunkenness, the wanderings of some, the amours of others, their anger, and their different disasters and adventures of all kinds, are traditionally received in accordance with the notices recorded by the most ancient authors, in their initiatory rites, and in their hymns, and in the songs composed in honour of their gods.

But nevertheless, as a work of supererogation, I also brought out to light the refinements of these later authors themselves which they had pompously exhibited in physical explanations, and the subtleties of the sophists and philosophers. Moreover, as to the account of the renowned oracles, and the false opinion concerning fate so celebrated among the multitude, these I laid bare by evidence as clear as day in other three books following next after the first three; and for the proof against them I made use not only of my own dialectic efforts, but also especially of the sayings of the Greek philosophers themselves.

Passing on thence to the oracles of the Hebrews, I showed, in the same number of books again, by what reasonings we accepted the dogmatic theology contained in them, and the universal history taught by them and confirmed by the testimony of the Greeks themselves.

Next in order I refuted the method of the Greeks, and clearly showed how they had been helped in all things by Barbarians, and that they bring forward no serious learning of their own, making also a comparative table of the times in which the celebrated Greeks and the Hebrew prophets lived. Again in the next three books I showed the agreement of the best-esteemed philosophers of the Greeks with the opinions of the Hebrews, and again made their own utterances my witnesses.

Moreover in the book preceding this I clearly detected those Greek philosophers who differ from our opinions as being at variance not with us only but also with their own countrymen, and as having been overthrown by their own disciples. Throughout all these discussions I show to my readers that the judgement of my own mind is impartial, and by the very facts and deeds, so to say, I have brought forward my proofs, that with no want of consideration, but with well-judged and sound reasoning, we have chosen the philosophy and religion of the Hebrews, which is both ancient and true, in preference to that of the Greeks, which result was also confirmed by the comparison of the statements of the Greeks.

As we have been deferring up to the present time our final discourse hereon, which is the fifteenth Book of the treatise in hand, we will now make up what is lacking to the discussions which we have travelled through, by still further dragging into light the solemn doctrines of the fine philosophy of the Greeks, and laying bare before the eyes of all the useless learning therein. And before all things we shall show that not from ignorance of the things which they admire, but from contempt of the unprofitable study therein we have cared very little for them, and devoted our own souls to the practice of things far better.

When therefore by God's help this book shall have received the seal of truth, my work on the Preparation shall here be brought to a close; and passing on to the more complete argument of the Demonstration of the Gospel, I shall connect the commencement of my second treatise with the consideration of the remaining charge brought against us.

Now the fault alleged against us was this, that though we honoured the oracles of the Hebrews above those of our own country, we did not emulate and choose a life like that of the Jews. Against that charge I shall, with the help of God, endeavour to make answer after the completion of my present discourse. For in this way I think that the second part being connected in one bond, as it were, with the first, will unite and complete the general purpose of the whole discussion.

As to our present task, however, in the preceding Books we have seen the philosophy of Plato sometimes agreeing with the doctrines of the Hebrews, and sometimes at variance with them, wherein it has been proved to disagree even with its own favourite dogmas: while as to the doctrines of the other philosophers, the physicists, as they are called, and those of the Platonic succession, and of Xenophanes and Parmenides, moreover of Pyrrho, and those who introduce the 'suspension of judgement,' and all the rest, whose opinions have been refuted in the preceding discourse, we have seen that they stand in opposition alike to the doctrines of the Hebrews and of Plato and to the truth itself, and moreover have received their refutation by means of their own weapons.

It is time then to look down, as it were, from a raised stage upon the other vain conceit of the Aristotelian and Stoic philosophers, and also to survey all the remaining physical systems of the supercilious tribe, that we may learn the grand doctrines taught among them, and on the other hand the objections urged against them by those of their own side.

For in this way our decision to withdraw from these also will be freed from all reasonable blame, for that we have preferred the truth and piety found among those who have been regarded as Barbarians to all the wisdom of the Greeks, not in ignorance of their fine doctrines, but by a well examined and thoroughly tested judgement. . To begin with Aristotle. Other authors, and among them philosophers not otherwise undistinguished, have defamed his personal life. But for my part I cannot willingly endure even to hear the man evil spoken of by his own friends. Wherefore I shall the rather set forth the defence urged on his behalf in the works of Aristocles the Peripatetic, who in his seventh book On Philosophy writes of him as follows: