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Clement of Alexandria, The Stromata, or Miscellanies
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Book I Chapter I.—Preface—The Author’s Object—The Utility of Written Compositions.
Chapter III.—Against the Sophists.
Chapter IV.—Human Arts as Well as Divine Knowledge Proceed from God.
Chapter V.—Philosophy the Handmaid of Theology.
Chapter VI.—The Benefit of Culture.
Chapter VII.—The Eclectic Philosophy Paves the Way for Divine Virtue.
Chapter VIII.—The Sophistical Arts Useless.
Chapter IX.—Human Knowledge Necessary for the Understanding of the Scriptures.
Chapter X.—To Act Well of Greater Consequence Than to Speak Well.
Chapter XI.—What is the Philosophy Which the Apostle Bids Us Shun?
Chapter XII.—The Mysteries of the Faith Not to Be Divulged to All.
Chapter XIII.—All Sects of Philosophy Contain a Germ of Truth.
Chapter XIV.—Succession of Philosophers in Greece.
Chapter XV.—The Greek Philosophy in Great Part Derived from the Barbarians.
Chapter XVI.—That the Inventors of Other Arts Were Mostly Barbarians.
Chapter XVII.—On the Saying of the Saviour, “All that Came Before Me Were Thieves and Robbers.”
Chapter XVIII.—He Illustrates the Apostle’s Saying, “I Will Destroy the Wisdom of the Wise.”
Chapter XIX.—That the Philosophers Have Attained to Some Portion of Truth.
Chapter XX.—In What Respect Philosophy Contributes to the Comprehension of Divine Truth.
Chapter XXII.—On the Greek Translation of the Old Testament.
Chapter XXIII.—The Age, Birth, and Life of Moses.
Chapter XXIV.—How Moses Discharged the Part of a Military Leader.
Chapter XXV.—Plato an Imitator of Moses in Framing Laws.
Chapter XXVII.—The Law, Even in Correcting and Punishing, Aims at the Good of Men.
Chapter XXVIII.—The Fourfold Division of the Mosaic Law.
Chapter XXIX.—The Greeks But Children Compared with the Hebrews.
Book II. Chapter I.—Introductory.
Chapter II.—The Knowledge of God Can Be Attained Only Through Faith.
Chapter III.—Faith Not a Product of Nature.
Chapter IV.—Faith the Foundation of All Knowledge.
Chapter V.—He Proves by Several Examples that the Greeks Drew from the Sacred Writers.
Chapter VI.—The Excellence and Utility of Faith.
Chapter VII.—The Utility of Fear. Objections Answered.
Chapter VIII.—The Vagaries of Basilides and Valentinus as to Fear Being the Cause of Things.
Chapter IX.—The Connection of the Christian Virtues.
Chapter X.—To What the Philosopher Applies Himself.
Chapter XI.—The Knowledge Which Comes Through Faith the Surest of All.
Chapter XIII.—On First and Second Repentance.
Chapter XIV.—How a Thing May Be Involuntary.
Chapter XV.—On the Different Kinds of Voluntary Actions, and the Sins Thence Proceeding.
Chapter XVI.—How We are to Explain the Passages of Scripture Which Ascribe to God Human Affections.
Chapter XVII.—On the Various Kinds of Knowledge.
Chapter XIX.—The True Gnostic is an Imitator of God, Especially in Beneficence.
Chapter XX.—The True Gnostic Exercises Patience and Self-Restraint.
Chapter XXI.—Opinions of Various Philosophers on the Chief Good.
Book III. Caput I.—Basilidis Sententiam de Continentia Et Nuptiis Refutat.
Caput II.—Carpocratis Et Epiphanis Sententiam de Feminarum Communitate Refutat.
Caput IV.—Quibus Prætextibus Utantur Hæretici ad Omnis Genetis Licentiam Et Libidinem Exercendam.
Caput VII.—Qua in Re Christianorum Continentia Eam Quam Sibi Vindicant Philosophi Antecellat.
Caput X.—Verba Christi Matt. xviii. 20, Mystice Exponit.
Caput XI.—Legis Et Christi Mandatum de Non Concupiscendo Exponit.
Caput XIV.—2 Cor. xi. 3, Et Eph. iv. 24, Exponit.
Caput XV.—1 Cor. vii. 1 Luc. xiv. 26 Isa. lvi. 2, 3, Explicat.
Caput XVI.—Jer. xx. 14 Job xiv. 3 Ps. l. 5 1 Cor. ix. 27, Exponit.
Book IV. Chapter I.—Order of Contents.
Chapter II.—The Meaning of the Name Stromata or Miscellanies.
Chapter III.—The True Excellence of Man.
Chapter IV.—The Praises of Martyrdom.
Chapter V.—On Contempt for Pain, Poverty, and Other External Things.
Chapter VI.—Some Points in the Beatitudes.
Chapter VII.—The Blessedness of the Martyr.
Chapter VIII.—Women as Well as Men, Slaves as Well as Freemen, Candidates for the Martyr’s Crown.
Chapter IX.—Christ’s Sayings Respecting Martyrdom.
Chapter X.—Those Who Offered Themselves for Martyrdom Reproved.
Chapter XI.—The Objection, Why Do You Suffer If God Cares for You, Answered.
Chapter XII.—Basilides’ Idea of Martyrdom Refuted.
Chapter XIII.—Valentinian’s Vagaries About the Abolition of Death Refuted.
Chapter XIV.—The Love of All, Even of Our Enemies.
Chapter XV.—On Avoiding Offence.
Chapter XVI.—Passages of Scripture Respecting the Constancy, Patience, and Love of the Martyrs.
Chapter XVII.—Passages from Clement’s Epistle to the Corinthians on Martyrdom.
Chapter XVIII.—On Love, and the Repressing of Our Desires.
Chap. XIX.—Women as well as Men Capable of Perfection.
Chapter XXI.—Description of the Perfect Man, or Gnostic.
Chapter XXIII.—The Same Subject Continued.
Chapter XXIV.—The Reason and End of Divine Punishments.
Chapter XXV.—True Perfection Consists in the Knowledge and Love of God.
Chapter XXVI.—How the Perfect Man Treats the Body and the Things of the World.
Chapter III.—The Objects of Faith and Hope Perceived by the Mind Alone.
Chapter IV.—Divine Things Wrapped Up in Figures Both in the Sacred and in Heathen Writers.
Chapter V.—On the Symbols of Pythagoras.
Chapter VI.—The Mystic Meaning of the Tabernacle and Its Furniture.
Chapter VII.—The Egyptian Symbols and Enigmas of Sacred Things.
Chapter VIII.—The Use of the Symbolic Style by Poets and Philosophers.
Chapter IX.—Reasons for Veiling the Truth in Symbols.
Chapter X.—The Opinion of the Apostles on Veiling the Mysteries of the Faith.
Chapter XII.—God Cannot Be Embraced in Words or by the Mind.
Chapter XIII.—The Knowledge of God a Divine Gift, According to the Philosophers.
Chapter XIV.—Greek Plagiarism from the Hebrews.
Chapter II.—The Subject of Plagiarisms Resumed. The Greeks Plagiarized from One Another.
Chapter III.—Plagiarism by the Greeks of the Miracles Related in the Sacred Books of the Hebrews.
Chapter V.—The Greeks Had Some Knowledge of the True God.
Chapter VI.—The Gospel Was Preached to Jews and Gentiles in Hades.
Chapter VII.—What True Philosophy Is, and Whence So Called.
Chapter VIII.—Philosophy is Knowledge Given by God.
Chapter IX.—The Gnostic Free of All Perturbations of the Soul.
Chapter X.—The Gnostic Avails Himself of the Help of All Human Knowledge.
Chapter XI.—The Mystical Meanings in the Proportions of Numbers, Geometrical Ratios, and Music.
Chapter XII.—Human Nature Possesses an Adaptation for Perfection The Gnostic Alone Attains It.
Chapter XIII.—Degrees of Glory in Heaven Corresponding with the Dignities of the Church Below.
Chapter XIV.—Degrees of Glory in Heaven.
Chapter XV.—Different Degrees of Knowledge.
Chapter XVI.—Gnostic Exposition of the Decalogue.
Chapter XVII.—Philosophy Conveys Only an Imperfect Knowledge of God.
Chapter XVIII.—The Use of Philosophy to the Gnostic.
Chapter II.—The Son the Ruler and Saviour of All.
Chapter III.—The Gnostic Aims at the Nearest Likeness Possible to God and His Son.
Chapter IV.—The Heathens Made Gods Like Themselves, Whence Springs All Superstition.
Chapter V.—The Holy Soul a More Excellent Temple Than Any Edifice Built by Man.
Chapter VI.—Prayers and Praise from a Pure Mind, Ceaselessly Offered, Far Better Than Sacrifices.
Chapter VII.—What Sort of Prayer the Gnostic Employs, and How It is Heard by God.
Chapter VIII.—The Gnostic So Addicted to Truth as Not to Need to Use an Oath.
Chapter IX.—Those Who Teach Others, Ought to Excel in Virtues.
Chapter X.—Steps to Perfection.
Chapter XI.—Description of the Gnostic’s Life.
Chapter XII.—The True Gnostic is Beneficent, Continent, and Despises Worldly Things.
Chapter XIII.—Description of the Gnostic Continued.
Chapter XIV.—Description of the Gnostic Furnished by an Exposition of 1 Cor. vi. 1, Etc.
Chapter XV.—The Objection to Join the Church on Account of the Diversity of Heresies Answered.
Chapter XVI.—Scripture the Criterion by Which Truth and Heresy are Distinguished.
Chapter XVII.—The Tradition of the Church Prior to that of the Heresies.
Book VIII. Chapter I.—The Object of Philosophical and Theological Inquiry—The Discovery of Truth.
Chapter II.—The Necessity of Perspicuous Definition.
Chapter III.—Demonstration Defined.
Chapter IV.—To Prevent Ambiguity, We Must Begin with Clear Definition.
Chapter V.—Application of Demonstration to Sceptical Suspense of Judgment.
Chapter VI.—Definitions, Genera, and Species.
Chapter VII.—On the Causes of Doubt or Assent.
In reference to these commentaries, which contain as the exigencies of the case demand, the Hellenic opinions, I say thus much to those who are fond of finding fault. First, even if philosophy were useless, if the demonstration of its uselessness does good, it is yet useful. Then those cannot condemn the Greeks, who have only a mere hearsay knowledge of their opinions, and have not entered into a minute investigation in each department, in order to acquaintance with them. For the refutation, which is based on experience, is entirely trustworthy. For the knowledge of what is condemned is found the most complete demonstration. Many things, then, though not contributing to the final result, equip the artist. And otherwise erudition commends him, who sets forth the most essential doctrines so as to produce persuasion in his hearers, engendering admiration in those who are taught, and leads them to the truth. And such persuasion is convincing, by which those that love learning admit the truth; so that philosophy does not ruin life by being the originator of false practices and base deeds, although some have calumniated it, though it be the clear image of truth, a divine gift to the Greeks;41 [Noteworthy with his caveat about comparison. He deals with Greek philosophers as surgeons do with comparative anatomy.] [“The Epistles of the New Testament have all a particular reference to the condition and usages of the Christian world at the time they were written. Therefore as they cannot be thoroughly understood, unless that condition and those usages are known and attended to, so futher, though they be known, yet if they be discontinued or changed … references to such circumstances, now ceased or altered, cannot, at this time, be urged in that manner and with that force which they were to the primitive Christians.” This quotation from one of Bishop Butler’s Ethical Sermons has many bearings on the study of our author; but the sermon itself, with its sequel, On Human Nature, may well be read in connection with the Stromata. See Butler, Ethical Discourses, p. 77. Philadelphia, 1855.] After much consideration, the Editors have deemed it best to give the whole of this book in Latin. [In the former Book, Clement has shown, not without a decided leaning to chaste celibacy, that marriage is a holy estate, and consistent with the perfect man in Christ. He now enters upon the refutation of the false-Gnostics and their licentious tenets. Professing a stricter rule to begin with, and despising the ordinances of the Creator, their result was the grossest immorality in practice. The melancholy consequences of an enforced celibacy are, here, all foreseen and foreshown; and this Book, though necessarily offensive to our Christian tastes, is most useful as a commentary upon the history of monasticism, and the celibacy of priests, in the Western churches. The resolution of the Edinburgh editors to give this Book to scholars only, in the Latin, is probably wise. I subjoin a succinct analysis, in the elucidations.] nor does it drag us away from the faith, as if we were bewitched by some delusive art, but rather, so to speak, by the use of an ampler circuit, obtains a common exercise demonstrative of the faith. Further, the juxtaposition of doctrines, by comparison, saves the truth, from which follows knowledge.
Philosophy came into existence, not on its own account, but for the advantages reaped by us from knowledge, we receiving a firm persuasion of true perception, through the knowledge of things comprehended by the mind. For I do not mention that the Stromata, forming a body of varied erudition, wish artfully to conceal the seeds of knowledge. As, then, he who is fond of hunting captures the game after seeking, tracking, scenting, hunting it down with dogs; so truth, when sought and got with toil, appears a delicious42 Adopting the emendation γλυκύ τι instead of γλυκύτητι. Referring in particular to the Jews. Matt. xix. 11, 12. thing. Why, then, you will ask, did you think it fit that such an arrangement should be adopted in your memoranda? Because there is great danger in divulging the secret of the true philosophy to those, whose delight it is unsparingly to speak against everything, not justly; and who shout forth all kinds of names and words indecorously, deceiving themselves and beguiling those who adhere to them. “For the Hebrews seek signs,” as the apostle says, “and the Greeks seek after wisdom.”43 1 Cor. i. 22. [Col. iv. 6.] Matt. xix. 11, 12.
ὑπὲρ δὲ τῶν ὑπομνημάτων τῶν περιειληφότων κατὰ τοὺς ἀναγκαίους καιροὺς τὴν Ἑλληνικὴν δόξαν τοσοῦτόν φημι τοῖς φιλεγκλήμοσι· πρῶτον μὲν εἰ καὶ ἄχρηστος εἴη φιλοσοφία, εἰ εὔχρηστος ἡ τῆς ἀχρηστίας βεβαίωσις, εὔχρηστος· ἔπειτα οὐδὲ καταψηφίσασθαι τῶν Ἑλλήνων οἷόν τε ψιλῇ τῇ περὶ τῶν δογματισθέντων αὐτοῖς χρωμένους φράσει, μὴ συνεμβαίνοντας εἰς τὴν κατὰ μέρος ἄχρι συγγνώσεως ἐκκάλυψιν. πιστὸς γὰρ εὖ μάλα ὁ μετ' ἐμπειρίας ἔλεγχος, ὅτι καὶ τελειοτάτη ἀπόδειξις εὑρίσκεται ἡ γνῶσις τῶν κατεγνωσμένων. πολλὰ δ' οὖν καὶ μὴ συμβαλλόμενα εἰς τέλος συγκοσμεῖ τὸν τεχνίτην, καὶ ἄλλως ἡ πολυμαθία διασυστατικὴ τυγχάνει τοῦ παρατιθεμένου τὰ κυριώτατα τῶν δογμάτων πρὸς πειθὼ τῶν ἀκροωμένων, θαυμασμὸν ἐγγεννῶσα τοῖς κατηχουμένοις, καὶ πρὸς τὴν ἀλήθειαν συνίστησιν. ἀξιόπιστος δὲ ἡ τοιαύτη ψυχαγωγία, δι' ἧς κεκαλυμμένην οἱ φιλομαθεῖς παραδέχονται τὴν ἀλήθειαν, πρὸς τὸ μήτε αὐ[τοὺς δοκεῖν] τὴν φιλοσοφίαν λυμαίνεσθαι τὸν βίον, ψευδῶν πραγμάτων καὶ φαύλων ἔργων δημιουργὸν ὑπάρχουσαν, ᾗ τινες διαβεβλήκασιν, ἀληθείας οὖσαν εἰκόνα ἐναργῆ, θείαν δωρεὰν Ἕλλησι δεδομένην, μήτε ἡμᾶς ἀπο σπᾶσθαι τῆς πίστεως, οἷον ἀπό τινος ἀπατηλοῦ τέχνης καταγοητευομένους, ἀλλ' ὡς ἔπος εἰπεῖν, περιβολῇ πλείονι χρωμένους, ἁμῇ γέ πῃ συγγυμνασίαν τινὰ πίστεως ἀποδεικτικὴν ἐκπορίζεσθαι. ναὶ μὴν καὶ [ἡ] συναφὴ τῶν δογμάτων διὰ τῆς ἀντιπαραθέσεως τὴν ἀλήθειαν μνηστεύεται, δι' ἧς ἐξηκολούθηκεν ἡ γνῶσις, οὐ κατὰ προηγούμενον λόγον τῆς φιλοσοφίας παρεισελθούσης, διὰ δὲ τὸν ἀπὸ τῆς γνώσεως καρπόν. ἡμῶν βέβαιον λαμβανόντων πεῖσμα τῆς ἀληθοῦς καταλήψεως διὰ τῆς τῶν ὑπονοουμένων ἐπιστήμης. σιωπῶ γὰρ ὅτι οἱ Στρωματεῖς τῇ πολυμαθίᾳ σωματοποιούμενοι κρύπτειν ἐντέχνως τὰ τῆς γνώσεως βούλονται σπέρματα. καθάπερ οὖν ὁ τῆς ἄγρας ἐρωτικὸς ζητήσας, ἐρευνήσας, ἀνιχνεύσας, κυνοδρομήσας αἱρεῖ τὸ θηρίον, οὕτω καὶ τἀληθὲς γλυκύτητι φαίνεται ζητηθὲν καὶ πόνῳ πορισθέν. τί δή ποτ' οὖν ὧδε διατετάχθαι φίλον ἔδοξεν εἶναι τοῖς ὑπομνήμασιν; ὅτι μέγας ὁ κίνδυνος τὸν ἀπόρρητον ὡς ἀληθῶς τῆς ὄντως φιλοσοφίας λόγον ἐξορχήσασθαι [τού]τοις, [οἳ] ἀφειδῶς πάντα μὲν ἀντιλέγειν ἐθέλουσιν οὐκ ἐν δίκῃ, πάντα δὲ ὀνόματα καὶ ῥήματα ἀπορρίπτουσιν οὐδαμῶς κοσμίως, αὑτούς τε ἀπατῶντες καὶ τοὺς ἐχομένους αὐτῶν γοητεύοντες. Ἑβραῖοι μὲν γὰρ σημεῖα αἰτοῦσιν, ᾗ φησιν ὁ ἀπόστολος, Ἕλληνες δὲ σοφίαν ζητοῦσι.