and others, one finds that what they possess is only a fraction of what the people of the revealed religions possess in theoretical and practical wisdom. Consequently, it is impossible that the scholars of Greece, India, and the like should be upon truth and right guidance while the scholars of the Muslims, Jews, and Christians are upon falsehood and misguidance. Likewise, it is inconceivable that a nation could enjoy beneficial knowledge and righteous deeds whereas the adherents of the religions do not.

In sum: no beneficial knowledge or righteous action—whether theoretical or practical wisdom—is to be found outside the religious communities except that it exists among the religious communities in a more complete form; and no evil occurs among the religious communities except that it is found in even greater measure among others.

These Greek philosophers, widely celebrated by many people under the name of “wisdom,” possess a wisdom that, like that of other nations, is of two kinds: innate and practical. The practical branch deals with ethics, household management, and the governance of cities. Yet anyone who studies what the Jews and Christians—despite abrogation and alteration—retain concerning the ordering of morals, homes, and cities will find it many times better than what those philosophers have produced.

For the core of the latter’s teaching revolves around the appetitive faculties of the soul.