Stromata OF CLEMENT, [CONCERNING] THE GNOSTIC NOTES ACCORDING TO THE TRUE PHILOSOPHY
let us not grow weary for it contributes the greatest things to one who happens upon it according to divine providence, the beginning of faith, an ea
The word must be delivered publicly to those nourished in the arts of all kinds of words and in the powers of swollen arguments, to those whose soul i
of Greece (one of them was from Coele-Syria, the other from Egypt), and others throughout the east and of the latter, one was from the land of the As
fled away, and all the things that were being extinguished in it, fading in the mind, since such a ministry is not easy for those who have not been ap
with the drinkable water of the discourses among the Greeks we first water their earthy part, so that it may receive the spiritual seed that is cast d
Hunters, zealous for little arts, contentious and thong-twisters, as that famous Abderite says 1.3.22.3 for the tongue of mortals, he says, is supple
practicing arts, enjoy the excellence related to the senses, of hearing, the one commonly called a musician, of touch, the sculptor. and of voice, the
makes your throat sleek for a season, it says, 1.5.29.7 but philosophy does not flatter. Whom then does he allude to as the one who has prostituted he
the Lord loves, 1.5.32.3 He chastens, and scourges every son whom He receives. However, when examined in other places, the aforesaid scriptures are pr
is mistaken, he says, and it is necessary to pursue the refutative form for the sake of refuting the deceitful opinions of the sophists. 1.6.36.1 Well
gate of the 1.7.38.7 Lord, the righteous will enter into it. Therefore, of the many gates which have been opened, <the> one in righteousness was this
is of their disposition. Let us not become vainglorious, says the Apostle, provoking one another, 1.8.42.1 envying one another. For this reason the tr
1.9.45.3 but not so <ὡς> for those who have not learned to understand. But the commandments, it says, write down for yourself in two ways, with counse
purple the ancient Lacedaemonians, rightly supposing and naming their garments deceitful, and their ointments deceitful, since neither is that a good
of faith see to it that no one takes you captive from the faith in Christ through philosophy and empty deceit, which denies providence, according to
they reason in the council. But what you hear in the ear, says the Lord, preach upon the housetops, commanding to receive the secret traditions of the
liars, evil beasts, lazy gluttons 1.14.59.3 and this testimony is true. Do you see how he grants some of the truth even to the prophets of the Greeks
Aristotle, having philosophized with Plato, went to the Lyceum and founded the Peripatetic school. He was succeeded by Theophrastus, who was succeeded
calling teachers gods. For they suppose that good souls, according to Plato, having left the super-celestial place, endured to come into this Tartarus
he writes that from entrails she showed to men a declaration of the future, and he thinks her soul is the face that appears in the moon. 1.15.71.1 So
<clear> at the risings of the stars. 1.15.73.6 With this Aeolus, Odysseus is entertained after the capture of Ilium. Observe for me the times for a co
from whom the Greeks have benefited in their customs. 1.16.77.3 But if anyone slanders the barbarian tongue, to me, says 1.16.77.4 Anacharsis, all Gre
1.17.81.1 Yes, they say it is written: all who came before the presence of the Lord are thieves and robbers. Therefore, all who are in word, these
The devil is said to have mixed false prophets among the prophets, just as tares with the wheat. Therefore, all who came before the Lord are thieves a
announced, the world through wisdom, that which speaks through the prophets, did not know him, that is, God, this God was pleased through the preachin
he does not dwell in temples made with hands, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind lif
considering the producing cause as far as possible 1.19.94.5 for, he says, you have seen your brother, you have seen your God. 1.19.94.6 I think that
We say that in this way one and the same drachma, when given to the ship-captain, is called a fare, and to the tax-collector a tax, and rent to the in
True things, indeed, but they know them conjecturally and by the necessities of arguments. Therefore, once they become disciples, they will know with
During the reign of Agamemnon, Ilium was taken, in the first year of the reign of Demophon the son of Theseus at Athens, on the twelfth day of the mon
this man, but the Sibyl also is older than Orpheus for there are said to be several accounts both about her name and about the oracles reputed to be
and1.21.112.4 Gad and Nathan during his time. Therefore, from Joshua the son of Nun until David received the kingdom, according to some, are four hund
says that he belongs to the Ionian colony, which took place one hundred and forty 1.21.117.3 years after the Trojan War. Apollodorus, however, places
Euphrates, having met him as he was setting out against the Assyrians. Jeconiah, <who is> also Jehoahaz, his son, succeeds Josiah for three months and
and to 1.21.125.3 seal up vision and prophet, and to anoint a holy of holies. And you shall know and understand from the going forth of the word to an
the times of the kings 1.21.129.3 three hundred and twelve years, eighteen days. Therefore, it is shown that those who prophesied in the time of Dariu
Nicias the Carystian, Ariston the Thessalian, Dionysius the Carthaginian, Cleophon the Corinthian, Hippo the daughter of Chiron, and Boeo and Manto an
John's father is said in the gospels to prophesy even before the child. 1.21.136.3 Let us therefore gather the chronology according to the Greeks from
ruler, under whom Alexander dies, for 11 years. Thenceforth to the rule of Germanicus Claudius Caesar, three hundred and sixty-five years, from which
attempting the plot, not, I suppose, by using an invisible sign from the irrational animals, nor indeed by them indicating through gesture, but, I thi
to have occurred on the 24th or 25th. 1.21.146.5 Moreover, these things must also be added to the chronology, I mean the days which Daniel hints at fr
he has meticulously examined each of the things said in it. 1.22.150.2 But it has been interpreted by others before Demetrius, before the ascendency o
it is recorded in the Acts that he killed with a word those who kept back part of the price of the land and who lied. 1.23.154.2 Artapanus, at any rat
as stronger of weaker (and the cause of the war was just the Hebrews came as suppliants to the Egyptians on account of famine but they, having ensla
to understand useful things and thus to undertake them. 1.24.161.2 Of course, what he had suspected came to pass for the Egyptians pursued on horses
And he properly hints at the creator as the statesman in the book of the same name, and those looking to him and living actively and justly, together
is of men, the same will be both a shepherd and a good lawgiver of the one flock of his sheep who hear him, the one guardian, the one who both seeks a
But the greatest and most perfect good, is when one is able to lead someone from doing evil into virtue and well-doing, 1.27.173.2 which is what the l
the most excellent substance of all, and it dares beyond to the God of all things, professing not an experience of mortal things, but a knowledge of d
Law is the king of all, both mortals and immortals, 1.29.181.5 says Pindar. But I understand through these words the one who established the law, and
a man caring for truth does not compose his phrase from application and care, but tries only to name what he wishes as he is able for the facts escap
to understand the words of prudence and to receive the turns of words and to understand true righteousness (since there is another righteousness, not
of faith, by which the spiritual is of the psychical, they say. Further, those from Basilides say that faith and election are proper to each interval,
some impact and contact, defining them as the same body and substance. 2.4.15.2 but those who dispute with them very cautiously defend themselves from
he declares. Such is he who fulfills the law, and does the will of the Father, and who is inscribed openly upon a high piece of wood, set forth as an
your sins agrees with what has been said before. Therefore, everyone who commits sin 2.5.22.6 is a slave. But the slave does not remain in the house f
of reception nor indeed of prophecy, when the obedience of the hearers 2.6.26.2 is not present. For the dry twigs, being ready to receive the caustic
before the 2.6.29.2 bridegroom. But the just shall live by faith, that which is according to the covenant and the commandments, since these two, given
being a turning away, from which repentance for former sins grows. For the fear of the Lord is the beginning of wisdom, and a good understanding have
will be shown later, these men will appear, fabricating twitterings and 2.8.37.2 chirpings. But since it seemed advantageous to God to be preliminaril
the good hope of an absent good. In fact, even a ** <good>happy chance is taken for hope, which we have learned to lead by the hand to love. 2.9.41.2
of God. For this reason they also went up with them and were fitted into the building of the tower and were built in with them unhewn for they fell a
to call demonstration twofold, the one scientific, the other based on opinion, since both knowledge and foreknowledge are spoken of as twofold, the on
he was standing before the Lord and approaching said and to Moses it is said 2.11.52.2 But you stand here with me. But the followers of Simon to the
but love. Therefore the Lord is to be feared, he says, 2.12.55.5 for edification, but not the devil for destruction. But conversely: the works of the
in your mercy I will enter into your house, I will worship toward your holy temple in your fear. Lord, guide me in your righteousness. 2.13.59.6 Impul
received honorable things. 2.15.64.2 For that comic Thraso in another scene says, a worthless little slave-girl has utterly enslaved me. 2.15.64.3 A
Therefore the prophet rightly says: Not so, he says, the ungodly, but rather as the chaff which the wind drives from the face of the earth. For this r
He wills, thus He rejoiced, not having changed because the one who repented, as He willed, had come to be in a state of joy. But since God, being good
Will, he says, and you shall be able but for the gnostic, the will and the judgment and the practice are the 2.17.77.6 same. For if the purposes are
and in deeds, neither in thought 2.18.81.4 nor in word being effeminate? For He wills the one who devotes himself to truth to be manly both in patienc
of giving some of their own to the needy, and providing a source of food for the poor. Do you see how the legislation proclaims God's justice and good
The Lord commands us to help up and raise together beasts of burden carrying loads, teaching us from afar not to embrace malicious joy nor to rejoice
So that they may feast on flesh mixed with milk, they have made the womb, which was created for generation, a tomb for the things being carried in it,
For being a part of the people he becomes complementary to it, having been restored from what he was, and from the part 2.19.98.3 the whole is named.
of her. And it seems to me that Homer, prophesying the faithful man, said, give to a friend. <One must share with a friend, so that he may remain even
you received, fawning on a treacherous dog. And again: Are swords blunted against beauty? 2.20.107.2 But I approve of Antisthenes, who said he would s
irrational animals partake. But the rational faculty, being peculiar to the human soul, ought not to be impelled in the same way as the irrational ani
2.20.115.2 unless she were compelled and proved weak. For if he should grant that she, having repented, choose the better things, he will unwillingly
For pleasure is neither an activity, nor a disposition, nor indeed any part of us, but it came into life for the sake of service, just as they say sal
but he loved justice simply. 2.20.124.2 For even if we are not yet able to do what is commanded us by the law, yet by seeing how the most beautiful ex
happiness nor the end is present for everyone who has virtue for a wise man being tortured and encountering unwilling misfortunes and on account of t
he says, what else is there for the soul than the stable condition of the flesh and the sure hope concerning it? 2.22.131.2 Moreover, Plato the philos
in the commandments, that is, in God, and for those who have lived according to them blamelessly and with knowledge through the knowledge of the 2.22.
one must marry, which is one of those things named in relation to something else. For who must marry and in what state, and whom and in what state? Fo
he established a penalty not only for not marrying, but also for a bad2.23.141.5 marriage and for marrying late and for a solitary life and the noble
2.23.147.1 For if he should not receive her, she will return to her husband. What then of the law? To check the proclivity of the passions, it command
of those who are saved by nature, even if they sin now, because of their innate election, since the forefathers of their doctrines do not allow them t
not understanding the saying of the apostle, who says 3.2.7.3 Through the law I came to know sin he says that 'mine' and 'thine' came in through th
when 3.2.11.2 one wishes to marry the other's. Concerning these, I think, and similar heresies, Jude spoke prophetically in his epistle: Likewise, the
gives.3.3.17.1 But it is worthwhile to recall the saying of Philolaus for the Pythagorean speaks thus: The ancient theologians and prophets also bear
to have understood ignorantly. 3.3.22.1 But let our discourse on self-control proceed. We were saying that the Greeks, viewing the misuse with suspici
to serve pleasure 3.4.26.3 and God. For they say that Matthias also taught this, to fight the flesh and abuse it, yielding nothing to it for licentiou
fearing and shunning condemnation3.4.30.3 and fearing <to> be punished. But how is intemperance and foul language freedom? For everyone, he says, who
will be, let them tell us what they say the commandments given about justice, about self-control, about endurance, about forbearance and things like t
evil things, that good things may come, whose condemnation is just. These are they who, by the tone of voice in their reading, pervert the Scriptures
of the image. And everyone who has this hope in the 3.5.43.1 Lord purifies, he says, himself just as he is pure. But for those still led by the passio
to use it with self-control and not to try to dissolve what God has joined together? For such things are taught by the dividers of marriage, on accoun
abstaining from sexual pleasures for the sake of bodily training, just like Astylus of Croton and Crison of Himera. And Amoebeus the cithara player, t
does he legislate? he who gives to the poor lends to God and do not cease to do good 3.6.55.1 to the needy, he says. And again, let mercy and faith no
so that the food might not be corrupted in him, since he himself did not possess corruption. 3.7.59.4 We, then, on account of love for the Lord and fo
When the word was revealed, Salome says: Until when will men die? And Scripture calls man in two ways, both the visible and the soul, and again, the
desire and 3.10.69.1 reason, but flesh and soul and spirit in another sense. Perhaps also the aforementioned triad hints at the calling, and second th
of the divine words. We therefore are temples of God as the prophet said, that I will dwell in them and walk among them, and I will be their God, and
through His Spirit that dwells in you. Again, therefore, rebuking the lovers of pleasure, he adds these things: for the mind of the flesh is death, be
the lawgiver is blasphemed. I think Tatian the Syrian dares to teach such doctrines. For he writes word for word in his *On Perfection according to th
through the body of Christ that we might belong to another, to him who was raised from the dead, who was prophesied 3.12.84.1 by the law, so that we m
sons of some other age, but equally those who have been born in this age, being sons because of their birth, beget and are begotten, since no one will
to receive, the other for sowing, intercourse has been granted 3.13.91.2 by God. For if such a constitution, for which we are zealous, were from God,
explaining 3.15.96.2 again he says: that Satan may not tempt you. For he does not say this to those who use marriage temperately for childbearing alon
a little child, or how has one who has done nothing fallen under the 3.16.100.6 curse of Adam. It remains for them, it seems, to say consequently that
of good and evil, through the meaning of knew, teaching the transgression of a commandment.3.17.104.2 But if this is so, the knowledge of the truth
let the husband render to the wife what is due, and likewise also the wife 3.18.108.1 to the husband, after which creation according to the keeping of
to the Greeks and the other barbarians, whose opinions have come down to us, we must recount and we must engage with the most important of the things
The Athenians were accustomed to say: The Eiresione brings figs and rich loaves and honey in a cup and oil to anoint. 4.2.7.4 Therefore it is necessar
to righteousness. What fruit therefore did you have then? in the things of which you are now ashamed for the end of those things is death. But now ha
even if they were wasted away by disease. If, therefore, confession to God is martyrdom, every soul that has lived purely with knowledge of God, that
he says they became manifest in Christ throughout the whole praetorium and to all the rest, and that most of the brethren in the Lord, having confiden
mourning 4.6.26.2 for righteousness’ sake bears witness that the best law is good. As therefore those who have been persecuted, so also he who accepts
Therefore, Israel is the light of the likeness according to the Scripture, 4.6.30.4 but the other is an image. And what does the Lord mean by the para
is a man profited, if he shall gain the whole world, but be injured as to his soul? or what shall a man give in exchange for his 4.6.34.5 soul? For th
to do, so as to aid one in need, or to minister to one who is sick, or to stand by one who is in distress, and we are not able either through poverty
love, and you should consider the Savior our neighbor (for the one saving, God drawing near, was said to be for the one being saved), <θανῇ> choosing
good, so that in what you are slandered, those who abuse your good conduct in Christ may be put to shame. For it is better to suffer for doing good, i
we hunger and thirst and are naked and are buffeted and are homeless and we toil, working with our own hands when reviled, we bless when persecuted,
but also having placed his hand on the fire as if on bronze, melted it with a completely unshaken demeanor.4.8.56.4 For I am silent about the things o
to offer the other, and to the one who takes the cloak to give up the tunic also, θυ4.8.61.3 strongly mastering anger. For we do not train our women a
4.8.67.1 From these things the unity that comes from faith is clear to us, and who the perfect one is has been shown, so that even when some are unwil
the hypocrites confess. But this saying will not be found to have been spoken universally for not all who are saved made the confession by voice and
love, truly blessed is this one and a genuine martyr, having confessed perfectly both to the commandments and to God through the Lord, whom, having lo
4.12.81.1 But Basilides, in the twenty-third book of the Expositions, concerning 4.12.81.2 those punished in martyrdom, says the following in these ve
Let us add: where then is faith, if martyrdom happens as a retribution for former sins, where is the love for God, being persecuted for the truth and
he will live as the cause of death. 4.13.89.6 Concerning this god he hints at those things, writing in these very words: by as much as the image is le
he says neither impiety nor adultery nor theft, but the thief and the impious and the adulterer, not inasmuch as he sins and by a certain activity def
Do we not have authority to take along a sister as a wife, as do the other apostles and the brothers of the Lord and Cephas? But we have not used this
yourselves a better 4.16.101.3 and abiding possession. Do not, therefore, throw away your confidence, which has a great reward. For you have need of e
Job is thus written: 7And Job was righteous and blameless, true and 4.17.106.3 God-fearing, abstaining from every evil.7 this is the one who conquer
to have us taste of knowledge. Showing more clearly also the property of knowledge, he added: These things being manifest to us, and having stooped in
gnostic. For in explaining But I say, he who <em>looked at a woman with lust has already committed adultery, he did not think that mere desire shoul
of faith, having become mistress of Holofernes' head. And again, Esther, perfect in faith, delivering Israel from tyrannical power and from the cruelt
to ever do anything of his except what is considered to contribute to virtue and 4.19.123.3 salvation but also, if someone should prevent either a wi
he says in his epistle: though now for a little while, if need be, you have been grieved by various trials, that the tested genuineness of your faith—
and pastors and teachers, for the perfecting of the saints for the work of the ministry, for the building up of the body of Christ, until we all attai
is extended, but to perceive always, having become the unextended essence of the knower through a blending 4.22.136.5 and eternal contemplation, remai
light he who has died kindles for himself, his sight being extinguished but when living, he touches the dead 4.22.141.3 while sleeping, his sight be
he might receive a promise to receive good things on these terms, but even if he were persuaded that he would escape God's notice for what he does, wh
they are the foremost for men on earth from them spring up gods, best in honors. 4.23.150.2 Man, therefore, is thus simply formed according to the id
didactic, another for chastisement, which we have also called4.24.154.3 disciplinary. It must be understood, however, that those who fall into sins af
Or if the sphere of the fixed stars, which is near the intelligible world, might be called the ogdoad, yet he says it is necessary for the gnostic to
into a desert. this is the lot and portion for your disobedience, says the Lord as you have forgotten me and hoped in falsehoods, I too will uncover
Jeremiah the prophet will do against Jehoiakim and his brothers, saying: O earth, earth, hear the word of the Lord write 4.26.169.1 this man as an ou
So much for the gnostic, in a cursory way let us now proceed to what follows, and indeed we must once more examine faith for there are those who dis
if anyone, following Marcion, dares to say that the Demiurge saves the one who believes in him, and this before the Lord's advent of the election, and
but then face 5.1.7.6 to face. For to few has the vision of the truth been given. At least Plato also says in the *Epinomis*: I say it is not possible
having received doctrines ungratefully. To which things we will also add the following, that those angels who had obtained the upper lot, having slipp
considering living and dying well, thinks he has some hope of another life 5.2.14.2 after death. For indeed also in the *Phaedrus*, saying that the so
for many are called, but few are chosen and not in all, says the apostle, is knowledge. And pray that we may be delivered from unreasonable and wicke
the literal kind. 5.4.20.5 But tropically, transferring and transposing according to affinity, and altering some things, and transforming others in ma
a disciple of the Holy Spirit supplied by God, which is the mind of Christ. But the natural man 5.4.26.1 does not receive the things of the Spirit fo
through sense-perception. 5.5.28.6 Wherefore also the wisest of the Egyptian priests set apart the seat of Athena in the open air, as the Hebrews esta
that it is necessary both to fear the divine, to love it on the one hand as gentle and well-disposed to the holy, but to fear it on the other hand as
to the north of the altar of incense a table had its place, on which was the setting forth of the loaves, because the northern winds are the most nour
of all 5.6.38.6 of the Holy Spirit. And just as the Lord is above the whole world, or rather beyond the intelligible, so also the name written on the
the ox of nourishment, and the horse of courage and boldness, and again the sphinx of strength with intelligence, 5.7.42.4 having the whole body of a
are burned, so also must themselves quickly leave this life and become the work of fire. 5.8.46.1 The form of symbolic interpretation is therefore mos
knowledge to be gained, eternal salvation being achieved by force and toil 5.8.49.2 for to seize is to comprehend, and the sphinx the harmony of the
the myth hints at falling from foals. 5.8.53.2 Yes, and in the case of Joseph: when he was young his brothers, being jealous of him because he foresaw
granting them certain indications through veils. For illuminations are refutative, besides the fact that what is manifest is understood in a single wa
he says, the mystery was made known to me, as I wrote before in brief, by which, when you read, you can understand my insight into the mystery of Chri
For the prophet says: 7Who will understand a parable of the Lord, unless he is wise and knowledgeable and loves his Lord?7 5.10.63.7 since it is for
Plato: after sacrificing not a pig, but 5.10.66.5 some great and difficult victim, one should thus seek concerning God. But the apostle writes that ev
but for me accept a difficult sacrifice of all fruits, a full libation. 5.11.70.4 For Christ is a whole burnt offering, a difficult sacrifice on our b
Abraham, because he was in a state of generation, 5.11.74.1 is also initiated directly by an angel. Hence the apostle says, we see now as through a m
5.12.78.1 For to find the father and maker of this universe is a task, and having found him, to declare him to all is impossible. For it is in no way
of God but it is most difficult to comprehend the invisible measure of judgment, which alone holds the limits of all things. 5.12.81.2 For the divine
knowing their own ancestors. It is therefore impossible to disbelieve the children of the gods, even though they speak without probable 5.13.84.2 and
it has been said by the prophets and it will be after these things, I will pour out of my spirit upon all flesh, and your sons and your daughters wil
he chose a daemon, that this would be sent with him as a guardian of life and a fulfiller of his choices. 5.14.91.5 Perhaps also to Socrates his daimo
that action is dear and agreeable to God and has one ancient principle, whenever the like is dear to its like which is in due measure, but the immoder
a law-court or a council-chamber or some other common assembly of the city, but written laws and decrees 5.14.98.7 they neither see nor hear. But the
and he is taken away, and this is the king of 5.14.102.2 all. But more mystically, the Boeotian Pindar, being a Pythagorean, hands down that there is
he allegorizes sleep. At once the same savior commands: be vigilant, that is, practice living and try to separate the soul from the body. And Plato, i
slandering the idolatry of the many, adds: Servile is every man who looks to glory, as if he would obtain some good from it. 5.14.111.2 We must not, t
Orpheus, speaking on the subject at hand, has said: son of great Zeus, father of aegis-bearing Zeus. 5.14.116.3 But Xenocrates of Chalcedon, calling t
tragedy through these words: for there shall be, there shall be that time of the age, when the golden-faced ether shall cleave open a treasure-house f
he says: O Zeus, <O father Zeus,> yours is the power of heaven, but you see the works among men, villainous and lawless. 5.14.127.2 Again let the Thra
one for that is in the beginning both one and only, 5.14.133.2 nor is there any other apart from the great king, 5.14.133.3 says Orpheus following h
God 5.14.136.4 the creator. And Plato indicates free will through these words: “Virtue is without a master as he honors or dishonors it, each will ha
natural justice is a benefit and is simply equal to all from a beginning without beginning, having come to be according to the worth of each kind, hav
the activity of the soul purely applying themselves a good man, says David, is he who has compassion on those perishing in error and lends from a sha
the fortunate man stays at home, 6.2.7.8 but also Menander comically putting it this way: One must stay at home and remain free, or no longer be the o
saying: but I will give you an evil thing instead of fire, in which all will delight, 6.2.12.2 Euripides writes: for instead of fire, another fire,
6.2.16.4 And Xenophon has said: one could not harm his enemies in any other way than by seeming to be a friend. 6.2.16.5 And indeed, with Euripides sa
and Philinus perceived likewise how much zeal and preparation there has been for this contest, O men of the jury, I think not one of you is unaware.
openly6.2.25.2 having whole works they will be convicted for having stolen outright the works of others they published them as their own, just as Eug
was filled, and furious and continuous downpours breaking forth filled the whole country from this an abundant and rich 6.3.29.1 fruitfulness is brou
they gathered the fruits (for it was the summer season and they were still on the threshing floors), but the others lost everything when an unexpected
of the sun and moon, and the remainder about the risings. 6.4.36.1 Next the 20sacred scribe20 comes forth, having wings on his head, a book in his han
contains all things, without need, of whom all things have need and through whom they are, incomprehensible, everlasting, incorruptible, uncreated, wh
his sins will be forgiven. And after <δὲ> twelve years, go out into the world. lest anyone say, 7We did not hear.7 6.6.44.1 But just as the preachin
but living they went up. 6.6.47.1 Yes indeed, and the gospel says that many bodies of those who had fallen asleep were raised, having been transferred
to be tamed from the beastly life, the one from the nations who is converted, and having already been domesticated, he himself is also purified like a
things to come, which the Lord taught us both through his presence and through the prophets. 6.7.54.2 And is it not unchangeable by reason, having bee
the: in the beginning God made the heaven and the earth), and this one has been called wisdom by all the prophets, this is the teacher of all created
you have come to need milk and not solid food. Likewise then 6.8.62.3 also to the Colossians who are turning from the Greeks: See that no one will be
going to do? It is clear that he is going to prophesy.6.8.66.2 But if he prophesies as an angel of light, then he will speak true things. If they are
incomprehensible 6.8.70.2 things will be incomprehensible. which is common also to those who are able to foresee a little for such a person confirms
to which things he will be, having already become so through love, having already apprehended hope through knowledge, he desires nothing, 6.9.73.5 pos
The Lord waits, saying, Ask, and I will do it consider, and I will give. 6.9.78.2 For in general, in that which is mutable, it is impossible for th
6.10.81.2 by comparison with another purple we make our choice. so that if someone admits to not having a discerning heart, he does not have the money
it becomes. And in another way, one hundred and twenty is a triangular number and is composed of the equality of 64, whose partial sum generates squar
of God 6.11.88.5 is heard, glorifying musically, being struck to faith by the Word. And you might take in another way the ecclesiastical musical symph
knew, unless you gave wisdom and sent your holy spirit from the highest? And thus were the paths of those on earth set right, and people were taught t
6.12.96.1 By which argument the question raised by the heretics is solved for us, whether Adam was formed perfect or imperfect but if imperfect, how
For the true abundance is in the actions according to virtue, and poverty is the 6.12.99.6 want according to worldly desires. For the possessions and
just for the highest inheritance, being hedged in by some, 6.12.103.4 but also being active for others. For the protection alone of the full armor and
And the advancements here in the church of bishops, presbyters, deacons are imitations, I think, of angelic glory and of that economy, which the scrip
creator. For this was a path given to the nations to look up to God through the worship of the stars. 6.14.111.2 But those not willing to remain with
to become as the teacher, says the teacher. Therefore, according to the likeness of God, he who has been enrolled into the adoption and friendship of
forces the unfruitful to become fruitful by the art of agriculture and by the science of the gnostic. 6.15.119.1 They say, then, that grafting is done
by His sensible testimony concerning Himself, and in addition also <the> powers of His that were both proclaimed and manifestly shown after the ascens
one, and thus both the prophecy and the law came into being through him and were spoken in parables through him but all things are right in the sight
the cross and all the other punishments that the Jews inflicted upon him, and the resurrection and the ascension into heaven before Jerusalem was buil
with angels, 6.15.132.3 but the one in the mountains around the ravines is deemed worthy of burial. And Jesus saw this sight below, lifted up in spiri
a power, in which is contained the nutritive and augmentative and in general the locomotive, the carnal spirit has received, being quick to move and i
the perfections of seeds come to be. 6.16.139.1 They say that the embryo is also formed with precision in the sixth month, that is, in one hundred and
in a single 6.16.142.4 identity. How could creation occur in time, when time itself came into being along with existing things? And already the whole
He clearly calls God Lord. Therefore He also proclaims those who know Him sons and gods. The creator of all, therefore, is Lord and Father, but the mo
into something different, so also the majority pursue the truth, or rather, the discourse about truth. For they do not say anything about God, but the
better. So that it is not strange that philosophy also has been given by divine providence, providing preliminary instruction for the perfection that
God being unwilling, but if He is willing, philosophy is from God, He having willed it to be such as it is, for the sake of those who would not otherw
of his presence, and from thence the universal call, gathering into a peculiar people of righteousness according to the teaching which is of faith, th
is knowledgeable about the same thing, both true and false. And so that argument seems to me to be somehow correct: if one must philosophize, one must
With us wisdom is taught by God, from which all the fountains 6.18.166.5 of wisdom hang, as many as aim at the truth. Surely, as the Lord who would te
it breathes and lives, and having the starting-points from them, it undertakes to present the sense alone, not the letter.) 7.1.1.5 For the more exten
already more purely partaking of the eternal and blessed life. But most perfect and most holy and most sovereign and most princely and most royal and
When was the Savior a hater of mankind, He who, on account of his surpassing love for humanity, did not overlook the frailty of human flesh, but put i
he has hastened to the true teaching, he has outstripped others, even if he is a layman, having chosen the brief path of salvation through faith to pe
of these, the exhalation through the smoke reaching those whom it also 7.3.15.1 reaches. Therefore, the divine is neither in need, nor pleasure-loving
evil things, but to thrust them away, and to endure terrible things. So pain is also found to be useful in medicine, education, and punishment, 7.3.18
7.3.21.3 and repaying the good deed to the best of his ability through love is already a friend. But one most proper repayment from men is to do those
It is surprising if, as Arcesilaus said in jest, the sack ate the mouse. 7.4.25.1 Well then did Diogenes say to the one who was surprised because he f
you complete the art, it has partaken of mechanical craft the works of the art, therefore, are no longer sacred and divine. 7.5.28.5 And what could b
of Prometheus, that Zeus took the white bones of an ox, covered with shining fat by a cunning art and from this the tribes of men on earth for the im
they do not eat. For this reason the law does not sacrifice the goat except only for the sending away of evils, since pleasure is the metropolis of wi
7.7.36.1 And the prophet shows the excellence of knowledge thus presenting: teach me goodness and discipline and knowledge by ascent 7.7.36.2 increas
we must ask both when and how for each thing. 7.7.39.2 But it is the utmost ignorance to ask from those who are not gods as if they were gods, or to a
The holiness of the gnostic is a certain correspondence to providence, and a reciprocal goodwill of the friend of God. 7.7.42.4 For God is not good un
possessing the contemplative power in the soul, that is, the penetrating 7.7.44.7 keenness of knowledge. And he strives as much as possible to acquire
has escaped him as if still absent, through which he has come to know beforehand what they are. 7.7.47.5 Therefore, being persuaded by knowledge, he p
he does all things for what is beneficial, but leaves acting for pleasure to those who pursue the common life.
of the tongue brings forth to those worthy of hearing from his assent, and speaking from judgment 7.9.53.2 at the same time as he lives. For he both t
be dependent on the Lord by faith, by knowledge, and by love, and ascend with Him to where our God and guardian of faith 7.10.56.2 and love is whence
The apostle also says this: I will profit you nothing, unless I speak to you either in revelation or in knowledge or in prophecy or in 7.10.59.2 teach
is accomplished for he reveres the Creator, and loves the partner of his life, pitying and praying for him 7.11.62.4 on account of his ignorance. And
7.11.65.4 of poverty, which partake of opinion rather than of truth. This is the truly good man, the one outside of the passions, who according to the
having tasted of pleasures, those who lead a laborious life immediately 7.11.67.7 shatter the inflexibility of self-control into pleasures). Such also
continent means not only he who has mastery over the passions, but also he who has become master of good things and has firmly possessed the magnifi
the approaching exercises may seem to be, which your economy brings to us for the practice of steadfastness.7 7.12.73.1 The Gnostic, therefore, throu
the purification, but for the benefit of his neighbors, as we said, if having had experience of toils and pains, he despised and dismissed them. 7.12.
would be already even equal to an angel, nor is he ever outside the holy guard and if he prays alone, he has the choir of the saints gathered with hi
7.13.81.1 He never remembers those who have sinned against him, but forgives. Wherefore also he justly prays, saying, forgive us for we also 7.13.8
and magnanimously having received the greatness of knowledge, he proceeds to the holy recompense of the translation. 7.13.83.5 For he has heard the ps
only, but also meaning the 7.14.86.1 proselytes. For even if the one who is now an enemy will later believe, we do not yet know. From which it is clea
according to the obedience of the gospel become blamelessly perfect. 7.14.88.7 If, then, as the saying is expressed elliptically, we should supply wha
Thus, with some saying one thing and others another about the truth, one must not stand aloof, but must hunt more diligently for the most exact knowle
of the hiding of the mysteries of the truth. 7.16.94.2 She has given birth and has not given birth, says the Scripture, as having conceived from herse
they wish for the truth, being ashamed to lay aside the advantage of self-love, nor do they have a way to arrange their own opinions, doing violence t
the originators of doctrines a wild almond, except for those things which, because of the clarity of the truths, they were not able to put away and hi
enduring the admonitions of a fatherly judgment, until, having been put to shame, they repent, but not, by harsh disobedience, cast themselves into th
to boys in their instruction, but confidence in the truth, and to be high-minded in the knowledge delivered through the scriptures prepares one to be
Or rather according to the one covenant at different times, by the will of the one God through the one Lord gathering those who have already been enro
both of fruitful and of fruitless trees, on account of those who dare to pilfer and steal the fruits of the season, the scripture wishing 7.18.111.2 t
is acknowledged to be signified by homonyms from its name. Then, starting from there, it is necessary to inquire whether this thing signified, which i
But if the second, these very things that are credible in themselves will become the principles of demonstrations. For example, the philosophers con8.
let it be so for having taken the concepts of both, of substance and of activity, in our thought, we thus come to the inquiry. 8.4.9.5 But there are
it is necessary to bring the subject at hand to a conclusion and to teach it in order. 8.4.12.4 But if he should wish us to speak, without answering h
it is clear that beginning from itself 8.5.15.3 it will first invalidate itself. Either, therefore, it grants that something is true and one must not
by division we recur to simpler 8.6.18.5 and more primary things. At any rate, we divide the genus of the thing being sought into the species inherent
of the thing in the definitions, it is necessary to take the first 8.6.21.4 genus as primary and substantial. In the longer definitions, then, is the
animal For things are synonymous of which both the name is common to both, animal, and the definition is the same, that is, the term, that is 8.8.2
poi8.9.27.2 is therefore indicative of activity. The maker is not one thing and the cause another, but they are the same for the cloak and for the hou
of the fever's coming to be and the fever, being presupposed, is not a cause of the spleen, but of the disposition's increase. Thus also the virtues
they call [it] synonymously and complete-in-itself, since it is sufficiently productive of the result through itself. 8.9.33.3 But if the complete-in-
God 5.14.136.4 the creator. And Plato indicates free will through these words: “Virtue is without a master; as he honors or dishonors it, each will have more or less of it. The fault is with the one who chooses; God is without fault.” For God is never the cause of evils. 5.14.136.5 O Trojans, beloved of Ares, the lyric poet says, Zeus who rules on high, who sees all things, is not the cause of great woes for mortals; but in the midst lies holy Justice for all men to find, the attendant of pure Good Order and of wise Righteousness; fortunate are the children of those who have found her as a companion. 5.14.137.1 Pindar, moreover, openly introduces savior Zeus living with Themis, a king, a just savior, interpreting it somewhat like this: “First, the Fates with golden steeds brought wise heavenly Themis from the springs of Ocean along the bright, holy path to the steep of Olympus, to be the ancient wife of savior Zeus. And she bore the Hours, with golden headbands, of splendid fruit, and of truth.” 5.14.137.2 The one, therefore, who is not persuaded by the truth, but is puffed up by human teaching, is ill-fated and wretched, and, according to Euripides, “who, seeing these things, does not perceive God, but has cast far away the crooked deceptions of the speculators on celestial things, whose ruinous tongue conjectures about unseen things, having no share of judgment.” 5.14.138.1 Therefore, let the one who desires to arrive at true learning listen to Parmenides of Elea, who promises: “You shall know the nature of the ether and all the signs in the ether, and the unseen works of the pure torch of the holy sun and whence they came to be, and you shall learn the wandering works of the round-eyed moon and her nature, and you shall know also the surrounding heaven, from whence it grew and how guiding Necessity bound it to hold the limits of the stars,” 5.14.138.2 and of Metrodorus, although he was an Epicurean, who divinely spoke these things: “Remember, Menestratus, that, being born a mortal and having received a limited life, you have ascended with your soul as far as eternity and the infinitude 5.14.138.3 of things and have seen both ‘the things that will be and the things that were’.” When, with a blessed choir, according to Plato, we shall behold the blessed sight and vision, following, we with Zeus, and others with other gods, celebrating the most blessed of initiations, as it is right to say, which we celebrated, being ourselves whole and without experience of the evils which awaited us in a later time, being initiated into and beholding whole and simple apparitions in a pure light, pure and unmarked by this which we now carry about and call the body, fettered like an oyster. 5.14.139.1 The Pythagoreans call the heaven the counter-earth, concerning which land, through Jeremiah: “I will set you among the children, and I will give you a choice land, the inheritance of God Almighty,” which those who have inherited shall rule as kings of the earth. 5.14.139.2 And countless upon countless upon countless examples occur to me to set forth, but for the sake of proportion, the discourse must now be stopped, lest we ourselves also suffer the fate of the tragic poet Agathon: “considering the secondary task as the main task, and laboring at the main task as if it were secondary.” 5.14.140.1 Since it has been clearly shown, as I think, how the Greeks are to be understood as being called thieves by the Lord, I willingly pass over the 5.14.140.2 dogmas of the philosophers. For if we were also to go through their very words, we would not finish, compiling so great a multitude of notes, showing that all the wisdom current among the Greeks is derived from the barbarian philosophy. 5.14.140.3 We shall nevertheless touch upon this speculation again as may be necessary, whenever we collect the opinions concerning first principles that are current among the Greeks. 5.14.140.4 But also this presents itself quietly for our consideration from what we have said, in what way one who is able to swim through the waves within them should encounter the Greek books. 5.14.140.5 Blessed, as it seems, then, is he, according to Empedocles, “who has acquired a wealth of divine thoughts, but wretched is he to whom a dark opinion about the gods is a concern.” He divinely indicated knowledge and ignorance as the boundaries of happiness and misery. 5.14.140.6 “For philosophers must be inquirers into very many things,” according to Heraclitus, and in reality, “it is necessary for one seeking to be good to have wandered much.” 5.14.141.1 Now then it is clear to us from what has been said before that the of God is eternal
θεὸς 5.14.136.4 ποιητής. τό τε αὐτεξούσιον ὁ Πλάτων ἐνδείκνυται διὰ τῶνδε· ἀρετὴ δὲ ἀδέσποτον, ἣν τιμῶν καὶ ἀτιμάζων πλέον
καὶ ἔλαττον ἕκαστος αὐτῆς μεθέξει. αἰτία ἑλομένου· θεὸς ἀναίτιος. κακῶν γὰρ ὁ θεὸς οὔποτε αἴτιος. 5.14.136.5 Ὦ Τρῶες ἀρηίφιλοι,
ὁ λυρικός φησι, Ζεὺς ὑψιμέδων, ὃς ἅπαντα δέρκεται, οὐκ αἴτιος θνατοῖς μεγάλων ἀχέων· ἀλλ' ἐν μέσῳ κεῖται κιχεῖν πᾶσιν ἀνθρώποισι
∆ίκαν ὁσίαν, ἁγνᾶς Εὐνομίας ἀκόλουθον καὶ πινυτᾶς Θέμιδος· ὀλβίων παῖδες οἵ νιν εὑρόντες σύνοικον. 5.14.137.1 Πίνδαρος δὲ
ἄντικρυς καὶ σωτῆρα ∆ία συνοικοῦντα Θέμιδι εἰσάγει, βασιλέα, σωτῆρα δίκαιον, ἑρμηνεύων ὧδέ πως· πρῶτα μὲν εὔβουλον Θέμιν οὐρανίαν
χρυσέαισιν ἵπποισιν Ὠκεανοῦ παρὰ παγᾶν Μοῖραι ποτὶ κλίμακα σεμνὰν ἆγον Ὀλύμπου λιπαρὰν καθ' ὁδόν, σωτῆρος ἀρχαίαν ἄλοχον ∆ιὸς
ἔμμεν· ἁ δὲ τὰς χρυσάμπυκας ἀγλαοκάρπους τίκτεν ἀλαθέας Ὥρας. 5.14.137.2 ὁ τοίνυν μὴ πειθόμενος τῇ ἀληθείᾳ, διδασκαλίᾳ δὲ
ἀνθρωπίνῃ τετυφωμένος, δυσδαίμων, ἄθλιός τε καὶ κατὰ τὸν Εὐριπίδην, ὃς τάδε λεύσσων θεὸν οὐχὶ νοεῖ, μετεωρολόγων δ' ἑκὰς ἔρριψεν
σκολιὰς ἀπάτας, ὧν ἀτηρὰ γλῶσσα εἰκοβολεῖ περὶ τῶν ἀφανῶν, οὐδὲν γνώμης μετέχουσα. 5.14.138.1 Ἀφικόμενος οὖν ἐπὶ τὴν ἀληθῆ
μάθησιν ὁ βουλόμενος ἀκουέτω μὲν Παρμενίδου τοῦ Ἐλεάτου ὑπισχνουμένου· εἴσῃ δ' αἰθερίαν τε φύσιν τά τ' ἐν αἰθέρι πάντα σήματα
καὶ καθαρᾶς εὐαγέος ἠελίοιο λαμπάδος ἔργ' ἀίδηλα καὶ ὁππόθεν ἐξεγένοντο, ἔργα τε κύκλωπος πεύσῃ περίφοιτα σελήνης καὶ φύσιν,
εἰδήσεις δὲ καὶ οὐρανὸν ἀμφὶς ἔχοντα, ἔνθεν μὲν γὰρ ἔφυ τε καὶ ὥς μιν ἄγουσα ἐπέδησεν Ἀνάγκη πείρατ' ἔχειν ἄστρων, 5.14.138.2
Μητροδώρου τε, καίτοι Ἐπικουρείου γενομένου, ἐνθέως ταῦτά γε εἰρηκότος· μέμνησο, Μενέστρατε, διότι, θνητὸς φὺς καὶ λαβὼν βίον
ὡρισμένον, ἀναβὰς τῇ ψυχῇ ἕως ἐπὶ τὸν αἰῶνα καὶ τὴν ἀπειρίαν 5.14.138.3 τῶν πραγμάτων κατεῖδες καὶ "7τὰ ἐσσόμενα πρό τ' ἐόντα"7.
ὅτε σὺν εὐδαίμονι χορῷ κατὰ τὸν Πλάτωνα μακαρίαν ὄψιν τε καὶ θέαν ἐποπτεύσομεν, ἑπόμενοι μετὰ μὲν ∆ιὸς ἡμεῖς, ἄλλοι δὲ μετ'
ἄλλων θεῶν, τελετῶν, ᾗ θέμις λέγειν, μακαριωτάτην τελούμενοι, ἣν ὀργιάζομεν, ὁλόκληροι μὲν αὐτοὶ καὶ ἀπαθεῖς κακῶν, ὅσα ἡμᾶς
ἐν ὑστέρῳ χρόνῳ ὑπέμεινεν, ὁλόκληρα δὲ καὶ ἀτρεμῆ φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ καὶ ἀσήμαντοι
τούτου, ὃ νῦν σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. 5.14.139.1 Οἱ δὲ Πυθαγόρειοι τὸν οὐρανὸν τὸν ἀντίχθονα
καλοῦσιν, ἐφ' ἧς γῆς δι' Ἱερεμίου· τάξω σε εἰς τέκνα, καὶ δώσω σοι γῆν ἐκλεκτὴν κληρονομίαν θεοῦ παντοκράτορος, ἣν οἱ κληρονομήσαντες
βασιλεύσουσι γῆς. 5.14.139.2 Καὶ μυρία ἐπὶ μυρία ἐπὶ μυρίοις ἐπιρρεῖ μοι παρατίθεσθαι, συμμετρίας δ' οὖν ἕνεκα καταπαυστέον
ἤδη τὸν λόγον, ὅπως μὴ τὸ τοῦ τραγῳδοποιοῦ Ἀγάθωνος πάθωμεν καὶ αὐτοί· τὸ μὲν πάρεργον ἔργον ὣς ἡγούμενοι, τὸ δ' ἔργον ὡς
πάρεργον ἐκπονούμενοι. 5.14.140.1 ∆εδειγμένου τοίνυν σαφῶς, ὡς οἶμαι, ὅπως κλέπτας εἰρῆσθαι πρὸς τοῦ κυρίου τοὺς Ἕλληνας ἐξακουστέον,
ἑκὼν παραλείπω τὰ 5.14.140.2 τῶν φιλοσόφων δόγματα. εἰ γὰρ καὶ τὰς λέξεις ἐπίοιμεν αὐτῶν, οὐκ ἂν φθάνοιμεν, πλῆθος ὅσον ὑπομνημάτων
συνερανίζοντες, ἐκ τῆς βαρβάρου φιλοσοφίας πᾶσαν φερομένην τὴν παρ' Ἕλλησιν ἐν5.14.140.3 δεικνύμενοι σοφίαν. ἧς θεωρίας οὐδὲν
ἧττον αὖθις ἐφαψόμεθα κατὰ τὸ ἀναγκαῖον, ὁπηνίκα ἂν τὰς περὶ ἀρχῶν δόξας τὰς παρ' Ἕλλησι 5.14.140.4 φερομένας ἀναλεγώμεθα.
πλὴν καὶ τοῦτο ἡμῖν ἐκ τῶν εἰρημένων ἡμῖν ἡσυχῇ παρίσταται σκοπεῖν, ὃν τρόπον ταῖς Ἑλληνικαῖς τῷ οἵῳ τε ὄντι διανήχεσθαι τὰ
ἐν αὐτοῖς κύματα ἐντευκτέον βίβλοις. 5.14.140.5 ὄλβιος, ὡς ἔοικεν, ἄρα ἐστὶν κατὰ τὸν Ἐμπεδοκλέα, ὃς θείων πραπίδων ἐκτήσατο
πλοῦτον, δειλὸς δ' ᾧ σκοτόεσσα θεῶν πέρι δόξα μέμηλεν. γνῶσιν καὶ ἀγνωσίαν ὅρους εὐδαιμονίας κακοδαιμονίας τε θείως ἐδή5.14.140.6
λωσεν. χρὴ γὰρ εὖ μάλα πολλῶν ἴστορας φιλοσόφους ἄνδρας εἶναι καθ' Ἡράκλειτον, καὶ τῷ ὄντι ἀνάγκη πολλὰ πλανηθῆναι διζήμενον
ἔμμεναι ἐσθλόν. 5.14.141.1 ἤδη μὲν οὖν δῆλον ἡμῖν ἐκ τῶν προειρημένων ὡς ἀίδιος ἡ τοῦ θεοῦ
