1 To be found, with copious annotations, in Routh’s Reliquiæ, vol. i. pp. 389–434, Oxford, 1846. See also Westcott, On the Canon of the New Testament, Cambridge, 1855. |
2Hippolytus and His Age, vol. i. p. 315. |
3 Why “Athenian”? It was read everywhere. But possibly this is a specification based on Acts xvii. 21. They may have welcomed it as a novel and a novelty. |
58 God … against. Omitted in Vat. |
59 Not, omitted in Vat. |
60 Make known. Rebuke with these words.—Vat. [Your sister in Christ, i.e., when converted.] |
61 Let her restrain her tongue.—Vat. [Jas. iii. 5–10.] |
62 For … you. For she will be instructed, after you have rebuked her with those words which the Lord has commanded to be revealed to you.—Vat. |
63 [Against Montanism. Matt. xii. 31. xviii. 22.] |
64 [To show that the Catholic doctrine does not make Christ the minister of sin. Gal. ii. 17.] |
65 Doubt not. [Jas. i. 5.] And so act.—Vat. |
66 Passage. [Luke xvi. 22.] Your journey.—Pal. |
67 And whosoever shall not deny his own life.—Vat. [Seeking one’s life was losing it: hating one’s own life was finding it. (Matt. x. 39; Luke xiv. 26.) The great tribuation here referred to, is probably that mystery of St. Paul (2 Thess. ii. 3), which they supposed nigh at hand. Our author probably saw signs of it in Montanus and his followers.] |
68 Those … coming. The meaning of this sentence is obscure. The Vat. is evidently corrupt, but seems to mean: “The Lord has sworn by His Son, that whoever will deny Him and His Son, promising themselves life thereby, they [God and His Son] will deny them in the days that are to come.” The days that are to come would mean the day of judgment and the future state. See Matt. x. 33. [This they supposed would soon follow the great apostasy and tribulation. The words “earlier times” are against the Pauline date.] |
69 Became gracious. Will be gracious.—Pal. |
443 On fleeing from Apollo, she became a bay-tree. |
444 It is uncertain from whom this line is quoted. |
710 From an unknown play. |
711 From an unknown play; the original is ambiguous; comp. Cic. De Nat Deorum, ii. c. 25, where the words are translated—“Seest thou this boundless ether on high which embraces the earth in its moist arms? Reckon this Zeus.” Athenagoras cannot so have understood Euripides. |
754 [See Kaye’s very important note, refuting Gibbon’s cavil, and illustrating the purpose of Bishop Bull, in his quotation. On the περιχώρησις, see Bull, Fid. Nicænæ, iv. cap. 4.] |
755 Prov. xxi. 1. |
756 Hom., Il., xiv. 201, 302. |
757 Hom., Il., xiv. 246. |
758 τισάσθην. |
759 Orpheus, Fragments. |
766 Ibid., iv. 24. |
857 The Greek is ὑπερτάτην, lit. highest. Potter appeals to the use of ὑέρτερος in Sophocles, Electr. 455, in the sense of stronger, as giving a clue to the meaning here. The scholiast in Klotz takes the words to mean that the hand is held over them. |
858 Isa. ii. 3. |
859 Ps. xcvi. 1, xvciii. 1. |
860 Odyssey, iv. 220. |
903 Plutarch, xx. |
904 Iliad, iii. 33. |
905 If we read χαριέστερον, this is the only sense that can be put on the words. But if we read χαριστήριον, we may translate “a memorial of gratified lust.” |
908 [The Trent Creed makes the saints and their images objects of worship. It is evident that Clement never imagined the existence of an image among Christians. See p. 188, infra.] |
909 [The Trent Creed makes the saints and their images objects of worship. It is evident that Clement never imagined the existence of an image among Christians. See p. 188, infra.] |
920 Gal. iv. 9. |
922 Deut. xxv. 13; 15. |
923 [This great truth comes forcibly from an Attic scholar. Let me refer to a very fine passage in another Christian scholar, William Cowper (Task, book ii.): “All truth is from the sempiternal source,” etc.] |
924 The Sibyl. |
925 Or Asseus, native of Asso. |
932 [How sublimely he now introduces the oracles of truth.] |
933 Jer. xxiii. 23. |
934 Isa. xl. 12. |
935 Isa. lxiv. 1, 2. |
936 Isa. lxvi. 1. |
937 Jer. viii. 2, xxx. 20, iv. 6. |
938 Deut. xxxii. 39. |
939 Amos iv. 13. |
940 Isa. xlv. 19, 20. |
941 Isa. xlv. 21–23. |
942 Isa. xl. 18, 19. |
943 Isa. x. 10, 11. |
944 Isa. x. 14. |
945 Prov. viii. 22. |
946 Prov. ii. 6. |
947 Prov. vi. 9. |
948 Prov. vi. 11. |
949 Prov. vi. 23. |
950 Jer. x. 12. |
951 Deut. vi. 4; 13, x. 20. |
952 Ps. ii. 10; 12. |
953 Ps. iv. 2. |
954 |
955 Gen. i. 1. |
956 This is made up of several passages, as Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10; 31, iii. 15. |
969 2 Tim. iii. 15. |
970 2 Tim. iii. 16, 17. [Here note the testimony of Clement to the universal diffusion and study of the Scriptures.] |
971 Matt. iv. 17. |
972 Phil. iv. 5. |
973 Ps. xxxiv. 8, where Clem. has read Χριστός for χρηστός. |
974 Ps. xxxiv. 11. |
975 [Here seems to be a running allusion to the privileges of the Christian Church in its unity, and to the “Psalms and hymns and spiritual songs,” which were so charming a feature of Christian worship. Bunsen, Hippolytus, etc., vol. ii. p. 157.] |
976 Zech. iii. 2. |
977 Iliad, ii. 315. |
1025 Odyss., xii. 184. |
1029 Matt. xi. 28, 29, 30. |
1031 Clement here draws a distinction, frequently made by early Christian writers, between the image and the likeness of God. Man never loses the image of God; but as the likeness consists in moral resemblance, he may lose it, and he recovers it only when he becomes righteous, holy, and wise. |
1032 Ps. lxxxii. 6. |
1033 [Let me quote from an excellent author: “We ought to give the Fathers credit for knowing what arguments were best calculated to affect the minds of those whom they were addressing. It was unnecessary for them to establish, by a long train of reasoning, the probability that a revelation may be made from heaven to man, or to prove the credibility of miracles . . . The majority, both of the learned and unlearned, were fixed in the belief that the Deity exercised an immediate control over the human race, and consequently felt no predisposition to reject that which purported to be a communication of His will. . . . Accustomed as they were, however, to regard the various systems proposed by philosophers as matters of curious speculation, designed to exercise the understanding, not to influence the conduct, the chief difficulty of the advocate of Christianity was to prevent them from treating it with the same levity, and to induce them to view it in its true light as a revelation declaring truths of the highest practical importance.” This remark of Bishop Kaye is a hint of vast importance in our study of the early Apologists. It is taken from that author’s Account of the Writings of Clement of Alexandria (London, 1835), to which I would refer the student, as the best introduction to these works that I know of. It is full of valuable comment and exposition I make only sparing reference to it, however, in these pages, as otherwise I should hardly know what to omit, or to include.] |
2447 Vid. Irenæum, lib. i. c. 2, p. 51. |
2448 Ex. xx. 13. |
2449 Matt. v. 28. |
2450 Ex. xx. 17. |
2451 Deut. xxii. 22. |
2452 [Elucidation II.] |
2453 Jude 8–17. |