 Agrippa was not professing any form of anti-intellectualism, but he was applying the Platonic (broadly speaking) model of the tripartite soul to the Christian way of knowledge. In accordance with this pattern, if reason respects its subordination to the mind, that is, to the message, which God has implanted directly in the soul, it fulfils the role which has been assigned to it in the project of creation, which is to know God by means of the book of nature. On the other hand, since the book of nature is written by the hand of God, the fundamental goodness of the world is implied; and it is also implied that human beings have the ability to read these pages and are, indeed, obliged to do so. Reason is therefore perfectly literate and legitimate when it comes to deciphering this bundle of communicative signs. Nonetheless, the book of nature is a means through which God helps us to return to our origin. Therefore, the reading should be done with our eyes fixed more on the author of the book than on its contents: the knowledge of physical reality is merely a way of retracing through sensible objects the cosmic process of love, which is centered on the eternal Good, “beginning, middle and end” of everything which exists. Humanity’s greatness resides purely and simply in its capacity to grasp God by contemplating his works, the created symbols which bear witness to their creator. Moreover, when reason “silences” the sensory part of the soul and turns itself inwards to its highest function, it becomes conscious of the constant illumination of the mind by God. At that moment, reason grasps essences by an intuitive act which is superior to the purely rational one, insofar as it is a “contact of the essence with God”. This is not a mystical experience. It is an intellectual experience, founded on some intuitive philosophical certainties, which revelation proves true. Faith (fides) does not provide new contents, but unveils the deep sense of the existing contents of the reason, which is operating in harmony with the mind. A truly Christian philosopher, however, cannot be satisfied with having achieved individual knowledge. The commandment to love our neighbor requires us to become “leaders of the blind” (Matthew 15:14), “a corrector of the foolish” and “a teacher of the immature” (Romans 2:20). Contemporary “bad shepherds” (pupils of “the school of Satan”, as the only preserved manuscript of De triplici ratione called them) neglect their spiritual responsibilities. Therefore, the “new” Christian philosopher has to turn into theologian, teaching the path to general redemption to his brothers in Christ. In addition, he has to take care of the social benefits deriving from his knowledge. Agrippa slightly, but significantly, modified the most celebrated sentence of the Hermetic Asclepius: “A human, Asclepius, is a great miracle!”) by stating: “A Christian human is a great miracle!” (Magnum miraculum est homo Christianus!, p. 146).