 Agrippa’s overall oeuvre may be regarded as an uninterrupted meditation on humanity: the meaning of its existence, its possibility of gaining not only eternal bliss, but also happiness on earth. From this point of view, Agrippa may be considered as a “humanist theologian” (Van der Poel 1997). Nonetheless, he proposed a radical revision of the very idea of theology. It should not be a “subalternating” or higher “science”, placed at the end of a long and complex training, as medieval scholastics had done. Instead, theology must be an isagogic, or introductory, knowledge, since its task was to guide Christian people in their moral improvement, as well as in their earthly well-being. Agrippa’s theology, more than a philosophical treatment of God, was, above all, a serious reflection on humankind, with the goal of leading it to self-consciousness and, then, making it fully aware of its origin and its final end. Ultimately, Agrippa may be better defined as a “civic theologian”. The specific intentions of his works, their literary genres, and the personal background to their composition are all very different, which to some extent may explain certain inconsistencies between them. Nevertheless, despite every apparent contradiction and ambiguity presented by an impetuous, polemical, and very often foolhardy personality such as Agrippa, he always assessed human knowledge (including magic) with respect to its awareness of the relationship which binds man to God. The way to truth lies not in the rifts between different schools of thought or in philosophical distinctions, but in self-knowledge and self-awareness.