Church Fathers: Ante-Nicene Fathers Volume 2: 2.05.43 Clement - Stromata - Book 6 - Ch 17-End

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Church Fathers: Ante-Nicene Fathers Volume 2: 2.05.43 Clement - Stromata - Book 6 - Ch 17-End



TOPIC: Ante-Nicene Fathers Volume 2 (Other Topics in this Collection)
SUBJECT: 2.05.43 Clement - Stromata - Book 6 - Ch 17-End

Other Subjects in this Topic:

Clement of Alexandria (Cont.)

The Stromata, Or Miscellanies. (Cont.)

Book VI. (Cont.)

Chap. XVII. - Philosophy Conveys Only an Imperfect Knowledge of God.

But, as appears, the philosophers of the Greeks, while naming God, do not know Him. But their philosophical speculations, according to Empedocles, “as passing over the tongue of the multitude, are poured out of mouths that know little of the whole.” For as art changes the light of the sun into fire by passing it through a glass vessel full of water, so also philosophy, catching a spark from the divine Scripture, is visible in a few. Also, as all animals breathe the same air, some in one way, others in another, and to a different purpose; so also a considerable number of people occupy themselves with the truth, or rather with discourse concerning the truth. For they do not say aught respecting God, but expound Him by attributing their own affections to God. For they spend life in seeking the probable, not the true. But truth is not taught by imitation, but by instruction. For it is not that we may seem good148 that we believe in Christ, as it is not alone for the purpose of being seen, while in the sun, that we pass into the sun. But in the one case for the purpose of being warmed; and in the other, we are compelled to be Christians in order to be excellent and good. For the kingdom belongs pre-eminently to the violent, (Mat_11:4) who, from investigation, and study, and discipline, reap this fruit, that they become kings.

He, then, who imitates opinion shows also preconception. When then one, having got an inkling of the subject, kindles it within in his soul by desire and study, he sets everything in motion afterwards in order to know it. For that which one does not apprehend, neither does he desire it, nor does he embrace the advantage flowing from it. Subsequently, therefore, the Gnostic at last imitates the Lord, as far as allowed to men, having received a sort of quality akin to the Lord Himself, in order to assimilation to God. But those who are not proficient in knowledge cannot judge the truth by rule. It is not therefore possible to share in the gnostic contemplations, unless we empty ourselves of our previous notions. For the truth in regard to every object of intellect and of sense is thus simply universally declared. For instance, we may distinguish the truth of painting from that which is vulgar, and decorous music from licentious. There is, then, also a truth of philosophy as distinct from the other philosophies, and a true beauty as distinct from the spurious. It is not then the partial truths, of which truth is predicated, but the truth itself, that we are to investigate, not seeking to learn names. For what is to be investigated respecting God is not one thing, but ten thousand. There is a difference between declaring God, and declaring things about God. And to speak generally, in everything the accidents are to be distinguished from the essence.

Suffice it for me to say, that the Lord of all is God; and I say the Lord of all absolutely, nothing being left by way of exception.

Since, then, the forms of truth are two -

516 the names and the things - some discourse of names, occupying themselves with the beauties of words: such are the philosophers among the Greeks. But we who are Barbarians have the things. Now it was not in vain that the Lord chose to make use of a mean form of body; so that no one praising the grace and admiring the beauty might turn his back on what was said, and attending to what ought to be abandoned, might be cut off from what is intellectual. We must therefore occupy ourselves not with the expression, but the meaning.

To those, then, who are not gifted149 with the power of apprehension, and are not inclined to knowledge, the word is not entrusted; since also the ravens imitate human voices, having no understanding of the thing which they say. And intellectual apprehension depends on faith. Thus also Homer said : -

“Father of men and gods,”150 -

knowing not who the Father is, or how He is Father.

And as to him who has hands it is natural to grasp, and to him who has sound eyes to see the light; so it is the natural prerogative of him who has received faith to apprehend knowledge, if he desires, on “the foundation” laid, to work, and build up “gold, silver, precious stones.” (1Co_3:12)

Accordingly he does not profess to wish to participate, but begins to do so. Nor does it belong to him to intend, but to be regal, and illuminated, and gnostic. Nor does it appertain to him to wish to grasp things in name, but in fact.

For God, being good, on account of the principal part of the whole creation, seeing He wishes to save it, was induced to make the rest also; conferring on them at the beginning this first boon, that of existence. For that to be is far better than not to be, will be admitted by every one. Then, according to the capabilities of their nature, each one was and is made, advancing to that which is better.

So there is no absurdity in philosophy having been given by Divine Providence as a preparatory discipline for the perfection which is by Christ; unless philosophy is ashamed at learning from Barbarian knowledge how to advance to truth.151 But if “the very hairs are numbered, and the most insignificant motions,” how shall not philosophy be taken into account? For to Samson power was given in his hair, in order that he might perceive that the worthless arts that refer to the things in this life, which lie and remain on the ground after the departure of the soul, were not given without divine power.

But it is said Providence, from above, from what is of prime importance, as from the head, reaches to all, “as the ointment,” it is said, “which descends to Aaron’s beard, and to the skirt of his garment” (Psa_133:2) (that is, of the great High Priest, “by whom all things were made, and without whom not even one thing was made” (Joh_1:3)); not to the ornament of the body; for Philosophy is outside of the People, like raiment.152 The philosophers, therefore, who, trained to their own peculiar power of perception by the spirit of perception, when they investigate, not a part of philosophy, but philosophy absolutely, testify to the truth in a truth-loving and humble spirit; if in the case of good things said by those even who are of different sentiments they advance to understanding, through the divine administration, and the ineffable Goodness, which always, as far as possible, leads the nature of existences to that which is better. Then, by cultivating the acquaintance not of Greeks alone, but also of Barbarians, from the exercise common to their proper intelligence, they are conducted to Faith. And when they have embraced the foundation of truth, they receive in addition the power of advancing further to investigation. And thence they love to be learners, and aspiring after knowledge, haste to salvation.

Thus Scripture says, that “the spirit of perception” was given to the artificers from God. (Exo_28:3) And this is nothing else than Understanding, a faculty of the soul, capable of studying existences, - of distinguishing and comparing what succeeds as like and unlike, - of enjoining and forbidding, and of conjecturing the future. And it extends not to the arts alone, but even to philosophy itself.

Why, then, is the serpent called wise? Because even in its wiles there may be found a connection, and distinction, and combination, and conjecturing of the future. And so very many crimes are concealed; because the wicked arrange for themselves so as by all means to escape punishment.

And Wisdom being manifold, pervading the whole world, and all human affairs, varies its appellation in each case. When it applies itself to first causes, it is called Understanding (νόησις). When, however, it confirms this by demonstrative reasoning, it is termed Knowledge, and Wisdom, and Science. When it is occupied in what pertains to piety, and receives without speculation the primal Word153 in consequence of the maintenance of the operation in it, it is called Faith. In the sphere of things of sense, establishing that which appears as being truest, it is 517 Right Opinion. In operations, again, performed by skill of hand, it is Art. But when, on the other hand, without the study of primary causes, by the observation of similarities, and by transposition, it makes any attempt or combination, it is called Experiment. But belonging to it, and supreme and essential, is the Holy Spirit, which above all he who, in consequence of [divine] guidance, has believed, receives after strong faith. Philosophy, then, partaking of a more exquisite perception, as has been shown from the above statements, participates in Wisdom.

Logical discussion, then, of intellectual subjects, with selection and assent, is called Dialectics; which establishes, by demonstration, allegations respecting truth, and demolishes the doubts brought forward.

Those, then, who assert that philosophy did not come hither from God, all but say that God does not know each particular thing, and that He is not the cause of all good things; if, indeed, each of these belongs to the class of individual things. But nothing that exists could have subsisted at all, had God not willed. And if He willed, then philosophy is from God, He having willed it to be such as it is, for the sake of those who not otherwise than by its means would abstain from what is evil. For God knows all things - not those only which exist, but those also which shall be - and how each thing shall be. And foreseeing the particular movements, “He surveys all things, and hears all things,” seeing the soul naked within; and possesses from eternity the idea of each thing individually. And what applies to theatres, and to the parts of each object, in looking at, looking round, and taking in the whole in one view, applies also to God. For in one glance He views all things together, and each thing by itself; but not all things, by way of primary intent.

Now, then, many things in life take their rise in some exercise of human reason, having received the kindling spark from God. For instance, health by medicine, and soundness of body through gymnastics, and wealth by trade, have their origin and existence in consequence of Divine Providence indeed, but in consequence, too, of human co-operation. Understanding also is from God.

But God’s will is especially obeyed by the free-will of good men. Since many advantages are common to good and bad men: yet they are nevertheless advantageous only to men of goodness and probity, for whose sake God created them. For it was for the use of good men that the influence which is in God’s gifts was originated. Besides, the thoughts of virtuous men are produced through the inspiration154 of God; the soul being disposed in the way it is, and the divine will being conveyed to human souls, particular divine ministers contributing to such services. For regiments of angels are distributed over the nations and cities.155 And, perchance, some are assigned to individuals.156

The Shepherd, then, cares for each of his sheep; and his closest inspection is given to those who are excellent in their natures, and are capable of being most useful. Such are those fit to lead and teach, in whom the action of Providence is conspicuously seen; whenever either by instruction, or government, or administration, God wishes to benefit. But He wishes at all times. Wherefore He moves those who are adapted to useful exertion in the things which pertain to virtue, and peace, and beneficence. But all that is characterized by virtue proceeds from virtue, and leads back to virtue. And it is given either in order that men may become good, or that those who are so may make use of their natural advantages. For it co-operates both in what is general and what is particular. How absurd, then, is it, to those who attribute disorder and wickedness to the devil, to make him the bestower of philosophy, a virtuous thing! For he is thus all but made more benignant to the Greeks, in respect of making men good, than the divine providence and mind.

Again, I reckon it is the part of law and of right reason to assign to each one what is appropriate to him, and belongs to him, and falls to him. For as the lyre is only for the harper, and the flute for the flute-player; so good things are the possessions of good men. As the nature of the beneficent is to do good, as it is of the fire to warm, and the light to give light, and a good man will not do evil, or light produce darkness, or fire cold; so, again, vice cannot do aught virtuous. For its activity is to do evil, as that of darkness to dim the eyes.

Philosophy is not, then, the product of vice, since it makes men virtuous; it follows, then, that it is the work of God, whose work it is solely to do good. And all things given by God are given and received well.

Further, if the practice of philosophy does not belong to the wicked, but was accorded to the best of the Greeks, it is clear also from what source it was bestowed - manifestly from Providence, which assigns to each what is befitting in accordance with his deserts.”157

Rightly, then, to the Jews belonged the Law, 518 and to the Greeks Philosophy, until the Advent; and after that came the universal calling to be a peculiar people of righteousness, through the teaching which flows from faith, brought together by one Lord, the only God of both Greeks and Barbarians, or rather of the whole race of men. We have often called by the name philosophy that portion of truth attained through philosophy, although but partial.158

Now, too what is good in the arts as arts,159 have their beginning from God. For as the doing of anything artistically is embraced in the rules of art, so also acting sagaciously is classed under the head of sagacity (φρόνησις). Now sagacity is virtue, and it is its function to know other things, but much more especially what belongs to itself. And Wisdom (Σοφία) being power, is nothing but the knowledge of good things, divine and human.

But “the earth is God’s, and the fulness thereof,” (Psa_24:1; 1Co_10:26) says the Scripture, teaching that good things come from God to men; it being through divine power and might that the distribution of them comes to the help of man.

Now the modes of all help and communication from one to another are three. One is, by attending to another, as the master of gymnastics, in training the boy. The second is, by assimilation, as in the case of one who exhorts another to benevolence by practising it before. The one co-operates with the learner, and the other benefits him who receives. The third mode is that by command, when the gymnastic master, no longer training the learner, nor showing in his own person the exercise for the boy to imitate, prescribes the exercise by name to him, as already proficient in it.

The Gnostic, accordingly, having received from God the power to be of service, benefits some by disciplining them, by bestowing attention on them; others, by exhorting them, by assimilation; and others, by training and teaching them, by command. And certainly he himself is equally benefited by the Lord. Thus, then, the benefit that comes from God to men becomes known - angels at the same time lending encouragement.160 For by angels, whether seen or not, the divine power bestows good things. Such was the mode adopted in the advent of the Lord. And sometimes also the power “breathes” in men’s thoughts and reasonings, and “puts in” their hearts “strength” and a keener perception, and furnishes “prowess” and “boldness of alacrity”161 both for researches and deeds.

But exposed for imitation and assimilation are truly admirable and holy examples of virtue in the actions put on record. Further, the department of action is most conspicuous both in the testaments of the Lord, and in the laws in force among the Greeks, and also in the precepts of philosophy.

And to speak comprehensively, all benefit appertaining to life, in its highest reason, proceeding from the Sovereign God, the Father who is over all, is consummated by the Son, who also on this account “is the Saviour of all men,” says the apostle, “but especially of those who believe.” (1Ti_4:10) But in respect of its immediate reason, it is from those next to each, in accordance with the command and injunction of Him who is nearest the First Cause, that is, the Lord.





Chap. XVIII. - The Use of Philosophy to the Gnostic.

Greek philosophy the recreation of the Gnostic.

Now our Gnostic always occupies himself with the things of highest importance. But if at any time he has leisure and time for relaxation from what is of prime consequence, he applies himself to Hellenic philosophy in preference to other recreation, feasting on it as a kind of dessert at supper.162 Not that he neglects what is superior; but that he takes this in addition, as long as proper, for the reasons I mentioned above. But those who give their mind to the unnecessary and superfluous points of philosophy, and addict themselves to wrangling sophisms alone, abandon what is necessary and most essential, pursuing plainly the shadows of words.

It is well indeed to know all. But the man whose soul is destitute of the ability to reach to acquaintance with many subjects of study, will select the principal and better subjects alone. For real science (ἐπιστήμη, which we affirm the Gnostic alone possesses) is a sure comprehension (κατάληψις), leading up through true and sure reasons to the knowledge (γνῶσις) of the cause. And he, who is acquainted with what is true respecting any one subject, becomes of course acquainted with what is false respecting it.





Philosophy necessary.

For truly it appears to me to be a proper point for discussion, Whether we ought to philosophize: for its terms are consistent.

But if we are not to philosophize, what then? (For no one can condemn a thing without first knowing it): the consequence, even in that case, is that we must philosophize.163





519 First of all, idols are to be rejected.

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 no, thing in the world,” (1Co_8:4) 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” (Mat_5:20; Jam_2:8) (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.”164

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.” (2Co_10:15, 2Co_10:16) 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. (Act_17:1-34) 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.165 Wherefore also he proceeds to add, “And if I am rude in speech, yet I am not in knowledge.” (2Co_11:6)





Whence is the knowledge of truth?

But let those who vaunt on account of having apprehended the truth tell us from whom they boast of having heard it. They will not say from God, but will admit that it was from men. And if so, it is either from themselves that they have learned it lately, as some of them arrogantly boast, or from others like them. But human teachers, speaking of God, are not reliable, as men. For he that is man cannot speak worthily the truth concerning God: the feeble and mortal [cannot speak worthily] of the Unoriginated and Incorruptible - the work, of the Workman. Then he who is incapable of speaking what is true respecting himself, is he not much less reliable in what concerns God? For just as far as man is inferior to God in power, so much feebler is man’s speech than Him; although he do not declare God, but only speak about God and the divine word. For human speech is by nature feeble, and incapable of uttering God. I do not say His name. For to name it is common, not to philosophers only, but also to poets. Nor [do I say] His essence; for this is impossible, but the power and the works of God.

Those even who claim God as their teacher, with difficulty attain to a conception of God, grace aiding them to the attainment of their modicum of knowledge; accustomed as they are to contemplate the will [of God] by the will, and the Holy Spirit by the Holy Spirit. “For the Spirit searches the deep things of God. But the natural man receiveth not the things of the Spirit.” (1Co_2:10, 1Co_2:14)

The only wisdom, therefore, is the God-taught wisdom we possess; on which depend all the sources of wisdom, which make conjectures at the truth.





Intimations of the Teacher’s advent

Assuredly of the coming of the Lord, who has taught us, to men, there were a myriad indicators, heralds, preparers, precursors, from the beginning, from the foundation of the world, intimating beforehand by deeds and words, prophesying that He would come, and where, and how, what should be the signs. From afar certainly Law and Prophecy kept Him in view beforehand. And then the precursor pointed Him out as present. After whom the heralds point out by their teaching the virtue of His manifestation.





Universal diffusion of the Gospel a contrast to philosophy.

The philosophers, however, chose to [teach philosophy] to the Greeks alone,166 and not even to all of them; but Socrates to Plato, and Plato 520 to Xenocrates, Aristotle to Theophrastus, and Zeno to Cleanthes, who persuaded their own followers alone.

But the word of our Teacher remained not in Judea alone, as philosophy did in Greece; but was diffused over the whole world, over every nation, and village, and town, bringing already over to the truth whole houses, and each individual of those who heard it by him himself, and not a few of the philosophers themselves.

And if any one ruler whatever prohibit the Greek philosophy, it vanishes forthwith.167 But our doctrine on its very first proclamation was prohibited by kings and tyrants together, as well as particular rulers and governors, with all their mercenaries, and in addition by innumerable men, warring against us, and endeavouring as far as they could to exterminate it. But it flourishes the more. For it dies not, as human doctrine dies, nor fades as a fragile gift. For no gift of God is fragile. But it remains unchecked, though prophesied as destined to be persecuted to the end. Thus Plato writes of poetry: “A poet is a light and a sacred thing, and cannot write poetry till he be inspired and lose his senses.” And Democritus similarly: “Whatever things a poet writes with divine afflatus, and with a sacred spirit, are very beautiful.” And we know what sort of things poets say. And shall no one be amazed at the prophets of God Almighty becoming the organs of the divine voice?

Having then moulded, as it were, a statue of the Gnostic, we have now shown who he is; indicating in outline, as it were, both the greatness and beauty of his character. What he is as to the study of physical phenomena shall be shown afterwards, when we begin to treat of the creation of the world.





Elucidations.

I.

(Gentlemen of the Jury, cap. ii.)

This strange rendering of ὦ ἄνδρες δικασταὶ. (which we were taught to translate O judices, in our school-days) occurs three times on this page, and I felt bound to retain it. But why import such an anachronism into the author’s work, and the forensic eloquence of the Athenians? Better do violence to idiom, like our English Bible (“men and brethren”), and say, O men and judges. Why not judges? See Sharon Turner (Anglo-Saxons, i. p. 476) and Freeman (Norman Conquest, v. p. 451).





II.

(Aristobulus, cap. iii., note 44.)

In addition to the note in loc., it may be well to mention the Stromata (book i. cap. xv. p. 316), as another place where this name occurs. The learned Calmet (Works, tom. ix. p. 121, in his Dict. Critic., has a valuable statement as to the difficulties connected with this name and the probability that there were two so called, who have been confused in the citations and references of authors.





III.

(Egyptians, cap. iv.)

The paradoxical genius of Warburton ought not to dissuade us from enjoying the amusement and instruction to be found in his Divine Legation. In many respects he reminds me of this great Alexandrian Father, and they are worthy of being studied together, Let me instance, in connection with this subject, the second book, e.g., p. 151, on Metempsychosis (Hurd’s Edition, vol. ii. 1811).



521

IV.

(Egyptian Women, book vi. cap. iv.)

Last, about women,” says our author; and one would infer least But Rawlinson (Herod., vol. ii. p. 47, ed. New York) has a long and learned note on this subject. “Queens made offerings with the kings, and the monuments show that an order of women were employed in the service of the gods.” . . . Then he says, “A sort of monastic institution seems to have originated in Egypt at an early time, and to have been imitated afterwards, when the real conventional system was set on foot by the Christians, in the same country.” This may be worthy of being borne in mind, when we come to the coenobitic life of the Thebaid, which lies, indeed, beyond the limits of our ante-Nicene researches. But persecution had already driven Christians to the desert; and the ascetic type of piety, with which the age and its necessities imprinted the souls of many devout women, may have led them at a very early period to the “imitation” of which Rawlinson speaks. The “widows” recognised by the ante-Nicene canons, would naturally become the founders of “widows’ houses,” such as are to be seen among the pious Moravians in our times. (See Bunsen, Hippol., iii. p. 81.)





V.

(Philosophy, cap. vii.)

In justice to Clement’s eulogies of philosophy, we must constantly bear in mind his reiterated definitions. We have here a very important outline of his Christian Eclecticism, which, so far from clashing with St. Paul’s scornful references to Gentile wisdom, seems to me in absolute correspondence with his reference to “science falsely so called” (1Ti_6:20). So, when the apostle identifies philosophy with “the rudiments of the world,” he adds, “and not after Christ.” Now, Clement’s eclectic system yokes all true philosophy to the chariot-wheels of the Messiah, as in this instance; making all true science hinge upon “the knowledge of the Son of God.” How these chapters shine in contrast even with Plato.





VI.

(Numbers, cap. xi.)

The marvellous system of numbers which runs through all revelation, and which gives us the name Palmoni (English margin) in a remarkable passage of Daniel (Dan_8:13), has lately excited fresh interest among the learned in England and America. Doubtless the language of St. John (Rev_13:18), “Here is wisdom,” etc., influenced the early Church in what seems to us purely fanciful conjectures and combinations like these. Two unpretending little books have lately struck me as quite in the spirit of the ante-Nicene Fathers: The Number Counted, and the Name Counted, by J. A. Upjohn (Appleton, Wis., 1883).





VII.

(The Gnostic, cap. xi.)

The Gnostic “conjectures things future,” i.e., by the Scriptures. “He shall show you things to come,” said the Divine Master, speaking of the Blessed Comforter. To what extent did these ancients, in their esoteric conjectures, anticipate the conversion of the empire, and the evils that were to follow? This they could not publish; but the inquiry deserves thought, and there are clues for inquirers.



522

VIII.

(Ultimate Issues, cap. xiii.)

With reference to the choice of Judas to be an apostle, and like mysteries, this seems to me a bit of calm philosophy, worthy of the childlike faith of the early Christians. I confess great obligations to a neglected American author, with reference to such discussions (see Bledsoe, Theodicy, New York, 1854).





IX.

(Enigmas, cap. xv.)

We are often troubled by this Oriental tendency to teach by myth and mysteries; but the text here quoted from the Proverbs, goes far to show that it is rooted in human nature, and that God himself has condescended to adopt it. Like every gift of God, it is subject to almost inevitable corruption and abuse.





X.

(Omissions, cap. xvi.)

The omissions in Clement’s Decalogue are worthy of remark, and I can only account for them by supposing a defective text. Kaye might have said more on the subject; but he suggests this as the solution of the difficulty, when he says (p. 201), “As the text now stands, Clement interprets only eight out of the ten.”

P.S. - I have foreborne to say anything on “the descent into hell,” in my annotations {on cap. vi.), for obvious reasons of propriety; but, for an entire system of references to the whole subject, I name Ezra Abbot’s Catalogue, appended to Alger’s History, etc. (Philadelphia, 1864.)





FOOTNOTES



148 ὰγαθοι εις are supplied here to complete.

149 οὺκ ὰντιληπτικοις is substituted here for οὖν ἀντιληπτοῖς of the text.

150 Iliad, i. 544.

151 [See p. 303, supra, this volume.]

152 i.e., the body is the Jewish people, and philosophy is something external to it, like the garment.

153 Christ.

154 ἐπίπνοιαν, preferred by Sylburgius and the Latin translator to the reading ἐπίνοιαν.

155 “When the Most High divided the nations, as He separated the sons of Adam, He set the bounds of the nations according to the angels of God” (Deu_32:8, LXX). The Hebrew and the Latin and A.V. have, “according to the number of the children of Israel.” [See this chapter, further, infra.]

156 Lowth proposes to read κατα τοὺς ἐπι μέρους instead of καὶ τῶν, etc.; and Montfaucon, instead of ἐνίοις ἄνοις for ἀνθρώποις. But the sense is, in any case, as given above.

157 [Here I venture to commend, as worthy of note, the speculations of Edward King, on Mat_25:32. Morsels of Criticism, vol. i. p. 333. Ed. London, 1788.]

158 [Cap. xviii., infra.]

159 For ὡς ἐν τέχναις it is proposed to read ώς ἄν αι τεχναι.

160 [See supra, this chapter; and infra, book vii. cap. i.]

161 “Blue-eyed Athene inspired him with prowess.” - Iliad, x. 482. “And put excessive boldness in his breast.” - Iliad, xvii. 570. “To Diomede son of Tycleus Pallas Athene gave strength and boldness.” - Iliad, Mat_25:1, Mat_25:2.

162 [The proportion to be observed between the study of what is secular and that of the Scriptures, according to Clement.]

163 The author’s meaning is, that it is only by a process of philosophical reasoning that you can decide whether philosophy is possible, valid, or useful. You must philosophize in order to decide whether you ought or ought not to philosophize.

164 βασιλικοί, Jam_2:8 (royal law).

165 [Canon-law referred to as already recognised. And see 2Co_10:13-15 (Greek), as to a certain ecclesiastical rule or canon observed by the apostles. It may refer, primarily, to (Gal_2:9) limitations of apostolic work and jurisdiction. See Bunsen, iii. 217.]

166 Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, οι φιλόσοφοι τοῖς Ελλησι.

167 [The imperishable nature of the Gospel, forcibly contrasted with the evanescence of philosophy.]