Paul's Pagan Poets

There are interesting passages in the New Testament that demonstrate the Apostle Paul's willingness to employ verses from pagan poetry to speak Biblical truth. There may be others; some trace 1 Timothy 5.4 to a line from Terence (195/185–159 BC), Andria IV. Be that as it may, it is clear that Paul was learned in pagan poetry, and found good uses for it, even apart from the idolatrous intentions of the poets themselves. Without adopting the whole false system of belief represented by the sources he quoted, Paul with discernment and for godly purposes, was able, because of his familiarity with pagan poems, to find the good within and bring it to light to God's glory.

Acts 17.28:

For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

This verse spoken during his famous speech at Mars Hill in Athens shows the apologetic use that such acquaintance with pagan poetry can provide. The first quote seems derived from a work on Crete by Epimenides in which he rebukes the Cretians for building a tomb to Zeus, whom he believed to be immortal.

Epimenides (6th century BC), Cretica:

They fashioned a tomb for thee, O holy and high one—
The Cretans, always liars, evil beasts, idle bellies!
But thou art not dead: thou livest and abidest forever,
For in thee we live and move and have our being.

Paul also may have in mind Cleanthes, who said something similar.

Cleanthes (c. 330 BC – c. 230 BC), Hymn to Zeus:

Most glorious of the immortals, invoked by many names, ever all-powerful,
Zeus, the First Cause of Nature, who rules all things with Law,
Hail! It is right for mortals to call upon you,
since from you we have our being, we whose lot it is to be God's image,
we alone of all mortal creatures that live and move upon the earth.

The latter quote seems to come from a work by Aratus again in praise of Zeus.

Aratus (c. 315 BC/310 BC – 240 BC), Phaenomena 1-5:

From Zeus let us begin; him do we mortals never leave unnamed;
full of Zeus are all the streets and all the market-places of men;
full is the sea and the havens thereof;
always we all have need of Zeus.
For we are also his offspring;

It is interesting to see how Paul borrowed expressions intended to glorify a false God, which his hearers would have recognized, and applied them to the true God. Eusebius records (Preparation for the Gospel 13.12) how Aristobulus of Paneas, a Jewish philosopher (c. 160 BC) had similarly quoted from the same beginning lines of Aratus, Phaenomena, but to demonstrate that the praise of Zeus was rightly given to God instead. Aristobulus thus: 'It is clearly shown, I think, that all things are pervaded by the power of God: and this I have properly represented by taking away the name of Zeus which runs through the poems; for it is to God that their thought is sent up, and for that reason I have so expressed it.' The apologetic purpose of Paul -- and Aristobulus -- thus finds truth in a pagan poem and employs it for godly ends.

1 Cor. 15.32-33:

If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. Be not deceived: evil communications corrupt good manners.

The phrase "let us eat and drink; for to morrow we die" may be an allusion to both Isa. 22.13 and Eccl. 8.15. However, it is not unreasonable to suppose that Paul may have had in mind the philosophy of Epicurus (341 BC – 270 BC), who put forth a similar view of life.

The phrase "evil communications corrupt good manners" is apparently a direct quote from either Menander or Euripides (John Milton attributes it to Euripides in the preface to his Samson Agonistes). Paul thus bears witness to the maxim of a heathen poet.

Menander (ca. 342–291 BC), Thais:

Bad company corrupts good character.

Euripides (c. 480 BC – 406 BC) (fr. 609):

Evil communications corrupt good manners.

Titus 1.12-13a:

One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies. This witness is true.

The quotation here seems to be from Epimenides, cited already above, or perhaps from Callimachus. Again, Paul shows his extensive knowledge of pagan poetry, and selectively quotes as appropriate to demonstrate a true statement found within an idolatrous poem.

Callimachus (310/305–240 BC), Hymn I. To Zeus:

“Cretans are ever liars.”

The Apostle Paul by these examples shows that indeed, as I have noted before, "all truth is God's truth," wherever we may find it. The words of Charles Spurgeon on this point are worth heeding.

Charles Spurgeon, Exposition of 1 Corinthians 15:

"Let us eat and drink; for to morrow we die." Oh! wicked Paul! to quote from a heathen poet! How disgraceful. If I were to repeat a verse, and it looked as if Shakespere or any profane author ever wrote such a thing, how criminal! say you. But I like good things wherever I find them. I have often quoted from the devil, and I dare say I shall often quote from his people. Paul quoted this from Meander, and another heathen poet, who wrote far worse things than have been written by modern poets, and if any of us who may have stored our minds with the contents of books we wish we had never read, and if there be some choice gems in them which may be used for the service of God, by his help we will so use them.

Christianus Sum, Nihil Christiani A Me Alienum Puto

William Lisle Bowles, Life of Thomas Ken (1830), Vol. 1, p. 172:

"Homo sum, nihil humani a me alienum puto," says the humane voice of Antiquity. "CHRISTIANUS sum," replies the humble CHRISTIAN!

Andrew Campbell Armstrong, The Hartford Seminary Record (1902), Vol. 12, p. 194:

Homo sum; humani nihil a me alienum puto; thus singing, the pagan poet found nothing human of alient interest, seeing that he himself was a man. Christianus sum; Christiani nihil a me alienum puto; so the Christian thinker made religion the basis of his sympathy from the vantage-ground of faith. May we not unite the sentiments and venture a watchword for the Christian in our later age? Christianus sum; humani nihil a me alienum puto, Christianity in sympathy with essential and universal humanity! For who shall challenge the agreement of this motto with the mind of Christ?

Philip Schaff more than once explored how the Christian might adapt that famous saying of Terence, "Homo sum, nihil humani a me alienum puto" (I am a man, I consider nothing that is human alien to me.") (Heauton Timorumenos) and employ a paraphrase which was en vogue among ecumenicals of his day. In fact, he used as the motto of his series, History of the Christian Church, "Christianus sum, nihil Christiani a me alienum puto" ("I am a Christian, I consider nothing that is Christian alien to me") and explained why below. I leave it to the reader to consider wherein consists the noble wisdom of his sentiments and wherein he may have missed the mark.

Philip Schaff, History of the Christian Church, Vol. 1., General Introduction. §6 [on the duty of a Christian historian]:

3. Both scientific research and artistic representation must be guided by a sound moral and religious, that is, a truly Christian spirit. The secular historian should be filled with universal human sympathy, the church historian with universal Christian sympathy. The motto of the former is: "Homo sum, nihil humani a me alienum puto;" the motto of the latter: "Christianus sum, nihil Christiani a me alienum puto."

The historian must first lay aside all prejudice and party zeal, and proceed in the pure love of truth. Not that he must become a tabula rasa. No man is able, or should attempt, to cast off the educational influences which have made him what he is. But the historian of the church of Christ must in every thing be as true as possible to the objective fact, "sine ira et studio;" do justice to every person and event; and stand in the centre of Christianity, whence he may see all points in the circumference, all individual persons and events, all confessions, denominations, and sects, in their true relations to each other and to the glorious whole....there is a common Christianity in the Church, as well as a common humanity in the world, which no Christian can disregard with impunity.

Then he must be in thorough sympathy with his subject, and enthusiastically devoted thereto. As no one can interpret a poet without poetic feeling and taste, or a philosopher without speculative talent, so no one can rightly comprehend and exhibit the history of Christianity without a Christian spirit. An unbeliever could produce only a repulsive caricature, or at best a lifeless statue. The higher the historian stands on Christian ground, the larger is his horizon, and the more full and clear his view of single regions below, and of their mutual bearings. Even error can be fairly seen only from the position of truth. "Verum est index sui et falsi." Christianity is the absolute truth, which, like the sun, both reveals itself and enlightens all that is dark. Church history, like the Bible, is its own best interpreter.

Philip Schaff, Theological Propaedeutic: A General Introduction to the Study of Theology Exegetical, Historical, Systematic, and Practical Including Encyclopaedia, Methodology, and Bibliography - A Manual for Students, pp. 257-258:

The moral qualification of the historian may be comprehended in the Christian spirit, which is the spirit of truth and love. "Malice to none, charity for all." The secular historian must have a general sympathy with humanity, according to the motto:

"Homo sum: humani nihil a me alienum puto."

The Church historian must have a general sympathy with Christianity in all its forms and phases, and follow the motto:

"Christianus sum, nihil Christiani a me alienum puto."

No one can interpret poetry without poetic feeling and taste, or philosophy without speculative talent; so no one can rightly comprehend and exhibit the history of Christianity without the spirit that animates and controls it. An unbeliever could produce only a repulsive caricature, or at best a lifeless statue.

The higher the historian stands on Christian ground, the wider is his horizon, and the clearer and fuller his view of the regions below. Even error can be fairly seen only from the position of truth. "Verum est index sui et falsi."

Christianity is the absolute truth, which, like the sun, both reveals itself and enlightens all that is dark.

Philip Schaff, History of the Christian Church, Vol. 3., Chap. 8. §102 [on Christian art]:

Man is a being intellectual, or thinking and knowing, moral, or willing and acting, and aesthetic, or feeling and enjoying. To these three cardinal faculties corresponds the old trilogy of the true, the good, and the beautiful, and the three provinces of science, or knowledge of the truth, virtue, or practice of the good, and art, or the representation of the beautiful, the harmony of the ideal and the real. These three elements are of equally divine origin and destiny.

Religion is not so much a separate province besides these three, as the elevation and sanctification of all to the glory of God. It represents the idea of holiness, or of union with God, who is the original of all that is true, good, and beautiful. Christianity, as perfect religion, is also perfect humanity. It hates only sin; and this belongs not originally to human nature, but has invaded it from without. It is a leaven which pervades the whole lump. It aims at a harmonious unfolding of all the gifts and powers of the soul. It would redeem and regenerate the whole man, and bring him into blessed fellowship with God. It enlightens the understanding, sanctifies the will, gives peace to the heart, and consecrates even the body a temple of the Holy Ghost. The ancient word: "Homo sum, nihil humani a me alienum puto," is fully true only of the Christian. "All things are yours," says the Apostle. All things are of God, and for God. Of these truths we must never lose sight, notwithstanding the manifold abuses or imperfect and premature applications of them.

What are You?

How would you answer this question: What are you? How would you describe yourself?

We are all connected, and yet, distinct and unique. Some emphasize the former:

Terence wrote (Heauton Timorumenos) "Homo sum, humani nil a me alienum puto", or "I am a man, I consider nothing that is human alien to me."

Others begin with the general and progress towards the specific:

Samuel Spearing (19th century former slave-turned-Black Republican Florida lawmaker) described himself as "a man first, a Christian second, an American third, a Baptist fourth, and, oh yes, I'm a Black man too."

John "Rabbi" Duncan (19th century Scottish Presbyterian) said of himself that "I'm first a Christian, next a catholic, then a Calvinist, fourth an evangelical, and fifth a Presbyterian. I cannot reverse this order." Someone responded to him with the suggestion that these labels "were like circles within each other, the first the widest and the best." He expanded on that thought: "I like better to think of them as towers rising one above the other, though narrowing as they as they rise. The first is the broadest, and is the foundation laid by Christ; but we are build on that foundation, and, as we ascend, our outlook widens." (William Knight, Colloquia Peripatetica: Deep-sea Soundings: Being Notes of Conversations With the Late John Duncan, LL.D., p. 8)

So, what are you? How would you describe yourself?