THE SECOND BOOK OF MOYSAIC PHILOSOPHY, OF THE FIRST SECTION.

1 Corinthians 3:19

In this book, it is first proved that the philosophy of the Pagans original: "Ethnicorum"; referring to the non-Christian Greek and Roman philosophers like Aristotle. is counterfeit and false, both because it is founded upon worldly wisdom—which, as the Apostle testifies, is mere foolishness in the eyes of God—and insofar as it contradicts the truth. Consequently, it does not descend from the Father of Light who is in heaven, but from the prince of darkness, who has his seat in the region of obscurity and ignorance. Therefore, that wisdom, or Wisdom original: "Sophia", is called by the Apostle earthly, sensual, and devilish. For this reason, we are warned by that eminent Divinely-Inspired Philosopher original: "Theo-Philosopho", St. Paul, that we should by no means be
James 3:15

deceived by such vain philosophy, which is based on the traditions of men and discovered according to the Elements of this world The physical building blocks of nature (earth, air, fire, water) as understood by the ancients, rather than spiritual truths., and which does not have the Cornerstone, Jesus Christ, as its secure
Colossians 2:8

foundation.

CHAPTER I.

Decorative woodcut initial 'P' featuring intricate floral patterns and scrolls within a square border.
Before I plunge myself into the deepest abyss of the most essential philosophy—the foundation of which is true Wisdom original: "Sophia" or divine sapience, a task so difficult to execute that nothing except the swift and nimbly-winged soul of man can lead it to a happy conclusion—I have judged it worthwhile and not at all contrary to reason that we first consider the etymology of the word Wisdom. We hunt for its naked nature so greedily and desire it with a Tantalus-like thirst Referring to the Greek myth of Tantalus, who was cursed with eternal hunger and thirst for things just out of his reach; here it describes a profound longing for knowledge., so that we may afterwards reach its essence or definition with a better method and a more certain understanding, and finally descend into the divisions and differences of the subject with firmer confidence. By such a progression, we may depict the truth more directly and better distinguish it from falsehood and error. Since, therefore, the business of this work of ours is a treatise on Philosophy, it must first be known that the word is generally accepted to mean wisdom. However, in a more proper and peculiar sense, it is interpreted as the Love, or friend, and (as others call it) the Study of wisdom. For the word Philosophy is composed of Philos, which is "friend," and Sophia, which is "wisdom"—as if it were the love or study of wisdom. It is clear, therefore, that it is so named by the Greeks insofar as it comprehends within itself the love of wisdom, or because in the handling of wisdom, men are incited and allured to the love of it. In ancient times, this science was called only Wisdom original: "Sophia", but that distinguished philosopher Pythagoras later added the word Philos, as one who preferred to be regarded as a Philosopher—that is, a lover or student of wisdom—rather than shamelessly arrogating the title of "Wise Man" to himself.

From the sense of this etymology, it will not be difficult to elicit its nature and definition: namely, that it is a love or study of wisdom, an ardent and burning application of the mind toward seeking and apprehending it, insofar as the word implies what the sincere love of wisdom is. It evidently appears from these things, therefore, that the complete subject of philosophy is wisdom, the perfect knowledge of which is the highest good of mortal life, and that lovable goal toward which the wise of every age have primarily aimed. But just as from the beginning of things there was a distinction and an opposite difference in reality—namely, between light and darkness, good and evil, justice and injustice, and (to conclude everything in one word) between the real and true things of God and the deceptive, vain, and imaginary things of the Devil and worldly men (of whom he is the leader, or rather, the seducer)—so also there is an extreme difference between true wisdom, which is from God, and that false and fantastic wisdom, which is the effect of human invention and tradition. The father of this false wisdom is the Devil, who has impressed it upon the concepts, fantasies, and chimeras Impossible or wild creatures of the imagination. of the Pagan original: "Ethnicorum" men, so that he might deceive even the elect (if it were possible) with his subtle and crafty fallacies. Hence, from the origin of the world, such great discord was sown between essential philosophy and that which is false or counterfeit; hence arises such great contempt for philosophers and philosophy by worldly people. Do we not have all of this sufficiently confirmed by the Sacred Page? "We have not conducted ourselves in this world," says the Apostle, "in fleshly wisdom, but in the grace of God." And
2 Corinthians 1:12; Romans 8:6

again: "The prudence of the flesh is death, because the wisdom of the flesh is the enemy of God; the prudence of the spirit is life and peace." And elsewhere more clearly: "My preaching is not in the persuasions..."