Such, then, being the case, the Greeks ought by the Law and the Prophets to learn to worship one God only, the only Sovereign; then to be taught by the apostle, “but to us an idol is nothing in the world,”[1181] since nothing among created things can be a likeness of God; and further, to be taught that none of those images which they worship can be similitudes: for the race of souls is not in form such as the Greeks fashion their idols. For souls are invisible; not only those that are rational, but those also of the other animals. And their bodies never become parts of the souls themselves, but organs--partly as seats, partly as vehicles--and in other cases possessions in various ways. But it is not possible to copy accurately even the likenesses of the organs; since, were it so, one might model the sun, as it is seen, and take the likeness of the rainbow in colours. After abandoning idols, then, they will hear the Scripture, “Unless your righteousness exceed the righteousness of the scribes and Pharisees”[1182] (who justified themselves in the way of abstinence from what was evil),--so as, along with such perfection as they evinced, and “the loving of your neighbour,” to be able also to do good,--you shall not “be kingly.”[1183] For intensification of the righteousness which is according to the law shows the Gnostic. So one who is placed in the head, which is that which rules its own body--and who advances to the summit of faith, which is the knowledge (_gnosis_) itself, for which all the organs of perception exist--will likewise obtain the highest inheritance. The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: “But having hope, when your faith is increased, that we shall be magnified in you according to our rule abundantly, to preach the gospel beyond you.”[1184] He does not mean the extension of his preaching locally: for he says also that in Achaia faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens.[1185] But he teaches that knowledge (_gnosis_), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord’s teaching and the rule of the church. Wherefore also he proceeds to add, “And if I am rude in speech, yet I am not in knowledge.”[1186] _Whence is the knowledge of truth?_