Church Fathers: Ante-Nicene Fathers Volume 2: 2.05.19 Clement - Stromata - Book 1 - Ch 17-20

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Church Fathers: Ante-Nicene Fathers Volume 2: 2.05.19 Clement - Stromata - Book 1 - Ch 17-20



TOPIC: Ante-Nicene Fathers Volume 2 (Other Topics in this Collection)
SUBJECT: 2.05.19 Clement - Stromata - Book 1 - Ch 17-20

Other Subjects in this Topic:

Clement of Alexandria (Cont.)

The Stromata, Or Miscellanies. (Cont.)

Book I. (Cont.)

Chap. XVII. - On the Saying of the Saviour, “All That Came Before Me Were Thieves and Robbers.” (Joh_10:8)

But, say they, it is written, “All who were before the Lord’s advent are thieves and robbers.” All, then, who are in the Word (for it is these that were previous to the incarnation of the Word) are understood generally. But the 319 prophets, being sent and inspired by the Lord, were not thieves, but servants. The Scripture accordingly says, “Wisdom sent her servants, inviting with loud proclamation to a goblet of wine.” (Pro_9:3)

But philosophy, it is said, was not sent by the Lord, but came stolen, or given by a thief. It was then some power or angel that had learned something of the truth, but abode not in it, that inspired and taught these things, not without the Lord’s knowledge, who knew before the constitution of each essence the issues of futurity, but without His prohibition.

For the theft which reached men then, had some advantage; not that he who perpetrated the theft had utility in his eye, but Providence directed the issue of the audacious deed to utility. I know that many are perpetually assailing us with the allegation, that not to prevent a thing happening, is to be the cause of it happening. For they say, that the man who does not take precaution against a theft, or does not prevent it, is the cause of it: as he is the cause of the conflagration who has not quenched it at the beginning; and the master of the vessel who does not reef the sail, is the cause of the shipwreck. Certainly those who are the causes of such events are punished by the law. For to him who had power to prevent, attaches the blame of what happens. We say to them, that causation is seen in doing, working, acting; but the not preventing is in this respect inoperative. Further, causation attaches to activity; as in the case of the shipbuilder in relation to the origin of the vessel, and the builder in relation to the construction of the house. But that which does not prevent is separated from what takes place. Wherefore the effect will be accomplished; because that which could have prevented neither acts nor prevents. For what activity does that which prevents not exert? Now their assertion is reduced to absurdity, if they shall say that the cause of the wound is not the dart, but the shield, which did not prevent the dart from passing through; and if they blame not the thief, but the man who did not prevent the theft. Let them then say, that it was not Hector that burned the ships of the Greeks, but Achilles; because, having the power to prevent Hector, he did not prevent him; but out of anger (and it depended on himself to be angry or not) did not keep back the fire, and was a concurring cause. Now the devil, being possessed of free-will, was able both to repent and to steal; and it was he who was the author of the theft, not the Lord, who did not prevent him. But neither was the gift hurtful, so as to require that prevention should intervene.

But if strict accuracy must be employed in dealing with them, let them know, that that which does not prevent what we assert to have taken place in the theft, is not a cause at all; but that what prevents is involved in the accusation of being a cause. For he that protects with a shield is the cause of him whom he protects not being wounded; preventing him, as he does, from being wounded. For the demon of Socrates was a cause, not by not preventing, but by exhorting, even if (strictly speaking) he did not exhort. And neither praises nor censures, neither rewards nor punishments, are right, when the soul has not the power of inclination and disinclination, but evil is involuntary. Whence he who prevents is a cause; while he who prevents not judges justly the soul’s choice. So in no respect is God the author of evil. But since free choice and inclination originate sins, and a mistaken judgment sometimes prevails, from which, since it is ignorance and stupidity, we do not take pains to recede, punishments are rightly inflicted. For to take fever is involuntary; but when one takes fever through his own fault, from excess, we blame him. Inasmuch, then, as evil is involuntary, - for no one prefers evil as evil; but induced by the pleasure that is in it, and imagining it good, considers it desirable; - such being the case, to free ourselves from ignorance, and from evil and voluptuous choice, and above all, to withhold our assent from those delusive phantasies, depends on ourselves. The devil is called “thief and robber;” having mixed false prophets with the prophets, as tares with the wheat. “All, then, that came before the Lord, were thieves and robbers;” not absolutely all men, but all the false prophets, and all who were not properly sent by Him. For the false prophets possessed the prophetic name dishonestly, being prophets, but prophets of the liar. For the Lord says, “Ye are of your father the devil; and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it.” (Joh_8:44)

But among the lies, the false prophets also told some true things. And in reality they prophesied “in an ecstasy,” as90 the servants of the apostate. And the Shepherd, the angel of repentance, says to Hermas, of the false prophet: “For he speaks some truths. For the devil fills him with his own spirit, if perchance he may be able to cast down any one from what is right.” All things, therefore, are dispensed from heaven for good, “that by the Church may be made known the manifold wisdom of God, according 320 to the eternal foreknowledge,91 which He purposed in Christ.” (Eph_3:10, Eph_3:11) Nothing withstands God: nothing opposes Him: seeing He is Lord and omnipotent. Further, the counsels and activities of those who have rebelled, being partial, proceed from a bad disposition, as bodily diseases from a bad constitution, but are guided by universal Providence to a salutary issue, even though the cause be productive of disease. It is accordingly the greatest achievement of divine Providence, not to allow the evil, which has sprung from voluntary apostasy, to remain useless, and for no good, and not to become in all respects injurious. For it is the work of the divine wisdom, and excellence, and power, not alone to do good (for this is, so to speak, the nature of God, as it is of fire to warm and of light to illumine), but especially to ensure that what happens through the evils hatched by any, may come to a good and useful issue, and to use to advantage those things which appear to be evils, as also the testimony which accrues from temptation.

There is then in philosophy, though stolen as the fire by Prometheus, a slender spark, capable of being fanned into flame, a trace of wisdom and an impulse from God. Well, be it so that “the thieves and robbers” are the philosophers among the Greeks, who from the Hebrew prophets before the coming of the Lord received fragments of the truth, not with full knowledge, and claimed these as their own teachings, disguising some points, treating others sophistically by their ingenuity, and discovering other things, for perchance they had “the spirit of perception.” (Exo_28:3) Aristotle, too, assented to Scripture, and declared sophistry to have stolen wisdom, as we intimated before. And the apostle says, “Which things we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth.” (1Co_2:13) For of the prophets it is said, “We have all received of His fulness,” (Joh_1:16) that is, of Christ’s. So that the prophets are not thieves. “And my doctrine is not Mine,” saith the Lord, “but the Father’s which sent me.” And of those who steal He says: “But he that speaketh of himself, seeketh his own glory.” (Joh_7:16, Joh_7:18) Such are the Greeks, “lovers of their own selves, and boasters.” (2Ti_3:2) Scripture, when it speaks of these as wise, does not brand those who are really wise, but those who are wise in appearance.





Chap. XVIII. - He Illustrates the Apostle’s Saying, “I Will Destroy the Wisdom of the Wise.”

And of such it is said, “I will destroy the wisdom of the wise: I will bring to nothing the understanding of the prudent.” The apostle accordingly adds, “Where is the wise? Where is the scribe? Where is the disputer of this world?” setting in contradistinction to the scribes, the disputers92 of this world, the philosophers of the Gentiles. “Hath not God made foolish the wisdom of the world?” (1Co_1:19, 1Co_1:20) which is equivalent to, showed it to be foolish, and not true, as they thought. And if you ask the cause of their seeming wisdom, he will say, “because of the blindness of their heart;” since “in the wisdom of God,” that is, as proclaimed by the prophets, “the world knew not,” in the wisdom “which spake by the prophets,” “Him,”93 that is, God, - ”it pleased God by the foolishness of preaching” - what seemed to the Greeks foolishness - ”to save them that believe. For the Jews require signs,” in order to faith; “and the Greeks seek after wisdom,” plainly those reasonings styled “irresistible,” and those others, namely, syllogisms. “But we preach Jesus Christ crucified; to the Jews a stumbling-block,” because, though knowing prophecy, they did not believe the event: “to the Greeks, foolishness;” for those who in their own estimation are wise, consider it fabulous that the Son of God should speak by man and that God should have a Son, and especially that that Son should have suffered. Whence their preconceived idea inclines them to disbelieve. For the advent of the Saviour did not make people foolish, and hard of heart, and unbelieving, but made them understanding, amenable to persuasion, and believing. But those that would not believe, by separating themselves from the voluntary adherence of those who obeyed, were proved to be without understanding, unbelievers and fools. “But to them who are called, both Jews and Greeks, Christ is the power of God, and the wisdom of God.” Should we not understand (as is better) the words rendered, “Hath not God made foolish the wisdom of the world?” negatively: “God hath not made foolish the wisdom of the world?” - so that the cause of their hardness of heart may not appear to have proceeded from God, “making foolish the wisdom of the world.” For on all accounts, being wise, they incur greater blame in not believing the proclamation. For the preference and choice of truth is voluntary. But that declaration, “I will destroy the wisdom of the wise,” declares Him to have sent forth light, by bringing forth in opposition the despised and contemned barbarian philosophy; as the lamp, when shone upon by the sun, is said to be extinguished, on account of its not then exerting 321 the same power. All having been therefore called, those who are willing to obey have been named94 “called.” For there is no unrighteousness with God. Those of either race who have believed, are “a peculiar people.” (Tit_2:14) And in the Acts of the Apostles you will find this, word for word, “Those then who received his word were baptized;” (Act_2:41) but those who would not obey kept themselves aloof. To these prophecy says, “If ye be willing and hear me, ye shall eat the good things of the land;” (Isa_1:19) proving that choice or refusal depends on ourselves. The apostle designates the doctrine which is according to the Lord, “the wisdom of God,” in order to show that the true philosophy has been communicated by the Son. Further, he, who has a show of wisdom, has certain exhortations enjoined on him by the apostle: “That ye put on the new man, which after God is renewed in righteousness and true holiness. Wherefore, putting away lying, speak every man truth. Neither give place to the devil. Let him that stole, steal no more; but rather let him labour, working that which is good” (and to work is to labour in seeking the truth; for it is accompanied with rational well-doing), “that ye may have to give to him that has need,” (Eph_4:24, Eph_4:25, Eph_4:27-29) both of worldly wealth and of divine wisdom. For he wishes both that the word be taught, and that the money be put into the bank, accurately tested, to accumulate interest. Whence he adds, “Let no corrupt communication proceed out of your mouth,” - that is “corrupt communication” which proceeds out of conceit, - ”but that which is good for the use of edifying, that it may minister grace to the hearers.” And the word of the good God must needs be good. And how is it possible that he who saves shall not be good?





Chap. XIX. - That the Philosophers Have Attained to Some Portion of Truth.

Since, then, the Greeks are testified to have laid down some true opinions, we may from this point take a glance at the testimonies. Paul, in the Acts of the Apostles, is recorded to have said to the Areopagites, “I perceive that ye are more than ordinarily religious. For as I passed by, and beheld your devotions, I found an altar with the inscription, To The Unknown God. Whom therefore ye ignorantly worship, Him declare I unto you. God, that made the world and all things therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with men’s hands, as though He needed anything, seeing He giveth to all life, and breath, and all things; and hath made of one blood all nations of men to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek God, if haply they might feel after Him, and find Him; though He be not far from every one of us: for in Him we live, and move, and have our being; as certain also of your own poets have said, For we also are His offspring.” (Act_17:22-28) Whence it is evident that the apostle, by availing himself of poetical examples from the Phenomena of Aratus, approves of what had been well spoken by the Greeks; and intimates that, by the unknown God, God the Creator was in a roundabout way worshipped by the Greeks; but that it was necessary by positive knowledge to apprehend and learn Him by the Son. “Wherefore, then, I send thee to the Gentiles,” it is said, “to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith which is in Me.”(Act_26:17, Act_26:18) Such, then, are the eyes of the blind which are opened. The knowledge of the Father by the Son is the comprehension of the “Greek circumlocution;”95 and to turn from the power of Satan is to change from sin, through which bondage was produced. We do not, indeed, receive absolutely all philosophy, but that of which Socrates96 speaks in Plato. “For there are (as they say) in the mysteries many bearers of the thyrsus, but few bacchanals;” meaning, “that many are called, but few chosen.” He accordingly plainly adds: “These, in my opinion, are none else than those who have philosophized right; to belong to whose number, I myself have left nothing undone in life, as far as I could, but have endeavoured in every way. Whether we have endeavoured rightly and achieved aught, we shall know when we have gone there, if God will, a little afterwards.” Does he not then seem to declare from the Hebrew Scriptures the righteous man’s hope, through faith, after death? And in Demodocus97 (if that is really the work of Plato): “And do not imagine that I call it philosophizing to spend life pottering about the arts, or learning many 322 things, but something different; since I, at least, would consider this a disgrace.” For he knew, I reckon, “that the knowledge of many things does not educate the mind,”98 according to Heraclitus. And in the fifth book of the Republic.99 he says, “‘Shall we then call all these, and the others which study such things, and those who apply themselves to the meaner arts, philosophers?’ ‘By no means,’ I said, ‘but like philosophers.’ ‘And whom,’ said he, ‘do you call true?’ ‘Those,’ said I, ‘who delight in the contemplation of truth. For philosophy is not in geometry, with its postulates and hypotheses; nor in music, which is conjectural; nor in astronomy, crammed full of physical, fluid, and probable causes. But the knowledge of the good and truth itself are requisite, - what is good being one thing, and the ways to the good another.’”100 So that he does not allow that the curriculum of training suffices for the good, but co-operates in rousing and training the soul to intellectual objects. Whether, then, they say that the Greeks gave forth some utterances of the true philosophy by accident, it is the accident of a divine administration (for no one will, for the sake of the present argument with us, deify chance); or by good fortune, good fortune is not unforeseen. Or were one, on the other hand, to say that the Greeks possessed a natural conception of these things, we know the one Creator of nature; just as we also call righteousness natural; or that they had a common intellect, let us reflect who is its father, and what righteousness is in the mental economy. For were one to name “prediction,”101 and assign as its cause “combined utterance,”102 he specifies forms of prophecy. Further, others will have it that some truths were uttered by the philosophers, in appearance.

The divine apostle writes accordingly respecting us: “For now we see as through a glass;” (1Co_13:12) knowing ourselves in it by reflection, and simultaneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, “Having seen thy brother, thou hast seen thy God:” methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, “face to face,” - then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God. For such, through our weakness, are our true views, as images are seen in the water, and as we see things through pellucid and transparent bodies. Excellently therefore Solomon says: “He who soweth righteousness, worketh faith.” (Pro_11:21) “And there are those who, sewing their own, make increase.” (Pro_11:24) And again: “Take care of the verdure on the plain, and thou shalt cut grass and gather ripe hay, that thou mayest have sheep for clothing.” (Pro_27:25, Pro_27:26) You see how care must be taken for external clothing and for keeping. “And thou shalt intelligently know the souls of thy flock.” (Pro_27:23) “For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; uncircumcision observing the precepts of the law,” (Rom_2:14, Rom_2:15) according to the apostle, both before the law and before the advent. As if making comparison of those addicted to philosophy with those called heretics,103 the Word most clearly says: “Better is a friend that is near, than a brother that dwelleth afar off.” (Pro_27:10) “And he who relies on falsehoods, feeds on the winds, and pursues winged birds.” (Pro_9:12) I do not think that philosophy directly declares the Word, although in many instances philosophy attempts and persuasively teaches us probable arguments; but it assails the sects. Accordingly it is added: “For he hath forsaken the ways of his own vineyard, and wandered in the tracks of his own husbandry.” Such are the sects which deserted the primitive Church.103 Now he who has fallen into heresy passes through an arid wilderness, abandoning the only true God, destitute of God, seeking waterless water, reaching an uninhabited and thirsty land, collecting sterility with his hands. And those destitute of prudence, that is, those involved in heresies, “I enjoin,” remarks Wisdom, saying, “Touch sweetly stolen bread and the sweet water of theft;” (Pro_9:17) the Scripture manifestly applying the terms bread and water to nothing else but to those heresies, which employ bread and water in the oblation, not according to the canon of the Church. For there are those who celebrate the Eucharist with mere water. “But begone, stay not in her place:” place is the synagogue, not the Church. He calls it by the equivocal name, place. Then He subjoins: “For so shalt thou pass through the water of another;” reckoning heretical baptism not proper and true water. “And thou shalt pass over another’s river,” that rushes along and sweeps down to the sea; into which he is cast who, having diverged from the stability which is according to truth, rushes back into the heathenish and tumultous waves of life.



323

Chap. XX. - In What Respect Philosophy Contributes to the Comprehension of Divine Truth.

As many men drawing down the ship, cannot be called many causes, but one cause consisting of many; - for each individual by himself is not the cause of the ship being drawn, but along with the rest; - so also philosophy, being the search for truth, contributes to the comprehension of truth; not as being the cause of comprehension, but a cause along with other things, and co-operator; perhaps also a joint cause. And as the several virtues are causes of the happiness of one individual; and as both the sun, and the fire, and the bath, and clothing are of one getting warm: so while truth is one, many things contribute to its investigation. But its discovery is by the Son. If then we consider, virtue is, in power, one. But it is the case, that when exhibited in some things, it is called prudence, in others temperance, and in others manliness or righteousness. By the same analogy, while truth is one, in geometry there is the truth of geometry; in music, that of music; and in the right philosophy, there will be Hellenic truth. But that is the only authentic truth, unassailable, in which we are instructed by the Son of God. In the same way we say, that the drachma being one and the same, when given to the shipmaster, is called the fare; to the tax-gatherer, tax; to the landlord, rent; to the teacher, fees; to the seller, an earnest. And each, whether it be virtue or truth, called by the same name, is the cause of its own peculiar effect alone; and from the blending of them arises a happy life. For we are not made happy by names alone, when we say that a good life is happiness, and that the man who is adorned in his soul with virtue is happy. But if philosophy contributes remotely to the discovery of truth, by reaching, by diverse essays, after the knowledge which touches close on the truth, the knowledge possessed by us, it aids him who aims at grasping it, in accordance with the Word, to apprehend knowledge. But the Hellenic truth is distinct from that held by us (although it has got the same name), both in respect of extent of knowledge, certainly of demonstration, divine power, and the like. For we are taught of God, being instructed in the truly “sacred letters”104 by the Son of God. Whence those, to whom we refer, influence souls not in the way we do, but by different teaching. And if, for the sake of those who are fond of fault-finding, we must draw a distinction, by saying that philosophy is a concurrent and cooperating cause of true apprehension, being the search for truth, then we shall avow it to be a preparatory training for the enlightened man (τοῦ γνωστικοῦ); not assigning as the cause that which is but the joint-cause; nor as the upholding cause, what is merely co-operative; nor giving to philosophy the place of a sine quâ non. Since almost all of us, without training in arts and sciences, and the Hellenic philosophy, and some even without learning at all, through the influence of a philosophy divine and barbarous, and by power, have through faith received the word concerning God, trained by self-operating wisdom. But that which acts in conjunction with something else, being of itself incapable of operating by itself, we describe as co-operating and concausing, and say that it becomes a cause only in virtue of its being a joint-cause, and receives the name of cause only in respect of its concurring with something else, but that it cannot by itself produce the right effect.

Although at one time philosophy justified the Greeks,105 not conducting them to that entire righteousness to which it is ascertained to co-operate, as the first and second flight of steps help you in your ascent to the upper room, and the grammarian helps the philosopher. Not as if by its abstraction, the perfect Word would be rendered incomplete, or truth perish; since also sight, and hearing, and the voice contribute to truth, but it is the mind which is the appropriate faculty for knowing it. But of those things which co-operate, some contribute a greater amount of power; some, a less. Perspicuity accordingly aids in the communication of truth, and logic in preventing us from falling under the heresies by which we are assailed. But the teaching, which is according to the Saviour, is complete in itself and without defect, being “the power and wisdom of God;” (1Co_1:24) and the Hellenic philosophy does not, by its approach, make the truth more powerful; but rendering powerless the assault of sophistry against it, and frustrating the treacherous plots laid against the truth, is said to be the proper “fence and wall of the vineyard.” And the truth which is according to faith is as necessary for life as bread; while the preparatory discipline is like sauce and sweetmeats. “At the end of the dinner, the dessert is pleasant,” according to the Theban Pindar. And the Scripture has expressly said, “The innocent will become wiser by understanding, and the wise will receive knowledge.” (Pro_21:21) “And he that speaketh of himself,” saith the Lord, “seeketh his own glory; but He that seeketh His glory that sent Him is true, and there is no unrighteousness in Him.” (Joh_7:18) On the other hand, therefore, he who appropriates what belongs to the barbarians, 324 and vaunts it is his own, does wrong, increasing his own glory, and falsifying the truth. It is such an one that is by Scripture called a “thief.” It is therefore said, “Son, be not a liar; for falsehood leads to theft.” Nevertheless the thief possesses really, what he has possessed himself of dishonestly,106 whether it be gold, or silver, or speech, or dogma. The ideas, then, which they have stolen, and which are partially true, they know by conjecture and necessary logical deduction: on becoming disciples, therefore, they will know them with intelligent apprehension.





FOOTNOTES



90 [The devil can quote Scripture. Hermas. p. 27, this voume. See, on this important chapter, Elucidation XIII., infra.]

91 Clement reads πρόγνωσιν for πρόθεσιν.

92 Or, “inquirers.”

93 1Co_1:21-24; where the reading is Θεόν, not Αὐτόν.

94 [He thus expounds the Ecclesia.]

95 Viz., “The Unknown God.” [Hereafter to be noted.]

96 [Not original with Socrates, but a common adage: -

         Multi thysigeri, pauci Bacchi.

The original Greek hexameter is given by Erasmus, in his Adagia (p. 650), with numerous equivalents, among which take this: Non omines episcopi qui mitram gernut bicornem. He reminds us that Plato borrows it in the Phaedo, and he quotes the parallel saying of Herodes Atticus, “ I see a beard and the cloak, but as yet do not discover the philosopher.”]

97 There is no such utterance in the Demodocus. But in the Amatores, Basle Edition, p. 237, Plato says: “But it is not so, my friend; nor is it philosophizing to occupy oneself in the arts, nor lead a life of bustling, meddling activity, nor to learn many things; but it is something else. Since I, at least, would reckon this a reproach; and that those who devote themselves to the arts ought to be called mechanics.”

98 According to the emendation of Menagius: “ὡς ᾶρα ὴ πολυμά θεια γοον οὺχι διδάσκει.”

99 [Sect. xix, xx. p. 475.]

100 Adopting the emendations, δεῖ ὲπιστήμης instead of δἰ ἐπιστήμης, and τἀγαθων for τἀγαθοῦ, omitting ὡσπερ.

101 προαναφώνησις.

102 συνεκφώνησις.

103 [His ideas of the condition of the Gnostics, Montanists, and other heretical sects who divided the primitive unity, im important as illustrating Irenaeus. Note his words, the primitive, etc.]

104 ιερὰ γράμματα (2Ti_3:15), translated in A.V. “sacred Scriptures;” also in contradistinction to the so-called sacred letters of the Egyptians, Chaldeans, etc.

105 [Kaye, p. 26. A most valuable exposition of these passages on justification. See Elucidation XIV., infra.]

106 [This ingenious statement explains the author’s constant assertion that the truth, and to some extent saving truth, was to be found in Greek philosophy.]