that you may read them under your hand, and may be able to preserve them. Whether written compositions are not to be left behind at all; or if they are, by whom? And if the former, what need there is for written compositions? and if the latter, is the composition of them to be assigned to earnest men, or the opposite? It were certainly ridiculous for one to disapprove of the writing of earnest men, and approve of those, who are not such, engaging in the work of composition. Theopompus and Timaeus, who composed fables and slanders,

 

and Epicurus the leader of atheism, and Hipponax and Archilochus, are to be allowed to write in their own shameful manner.

See the Ephesian Letters.

But he who proclaims the truth is to be prevented from leaving behind him what is to benefit posterity.

It is a good thing, I reckon, to leave to posterity good children. This is the case with children of our bodies. But words are the progeny of the soul. Hence we call those who have instructed us, fathers. Wisdom is a communicative and philanthropic thing.

Accordingly, Solomon says,

"My son, if thou receive the saying of my commandment, and hide it with thee, thine ear shall hear wisdom." [Prov. ii. 1, 2.] He points out that the word that is sown is hidden in the soul of the learner, as in the earth, and this is spiritual planting.

Wherefore also he adds, "And thou shall apply thine heart to understanding, and apply it for the admonition of thy son."

For soul, me thinks, joined with soul, and spirit with spirit, in the sowing of the word, will make that which is sown grow and germinate.

And every one who is instructed, is in respect of subjection the son of his instructor. "Son," says he, "forget not my laws. "[ Prov. iii. 1.]

Defining the Father - Son Relationship:

Jesus identified the Devil by his "speaking on his own." That is, his language is not Spiritual language. This "self-speak" makes the Devil a liar:

Jesus said unto them, If God were your Father, ye would love me:

for I proceeded forth and came from God; neither came I of myself, but he sent me. John 8:42

That is, God sent Jesus the man in whom full Deity would dwell. God laid aside His full majesty and took on Jesus as "the body prepared for me" in Whom to dwell fully.

Why do ye not understand my speech? even because ye cannot hear my word. John 8:43

You belong to your father, the devil, and you want to carry out your father's desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. John 8:44

And because I tell you the truth, ye believe me not. John 8:45

Jesus identified the Father-Son relationship based on the son's willingness to speak like the Father: if a "son" does not speak like his father we begin to question his parentage:

He that hath my commandments, and keepeth them, he it is that loveth me:

and he that loveth me shall be loved of my Father, and I will love him,

and will manifest myself to him. John 14:21

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? John 14:22

Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. John 14:23

He that loveth me not keepeth not my sayings:

and the word which ye hear is not mine,

but the Fathers which sent me. John 14:24

When you have Father-Son you have the Full Deity Who is Holy or pure Spirit:

These things have I spoken unto you, being yet present with you. John 14:25

But the Comforter, which is the Holy Ghost, whom the Father will send in my name (His name will be "Jesus of Nazareth whom thou persecutest Acts 22:8), he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26

Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. John 14:27

Ye have heard how I said unto you,

I go away, and come again unto you,

If ye loved me, ye would rejoice, because I said, I go unto the Father:

for my Father is greater than I. John 14:28

And if knowledge belong not to all (set an ass to the lyre, as the proverb goes), yet written compositions are for the many.

"Swine, for instance, delight in dirt more than in clean water."

"Wherefore," says the Lord, "I speak to them in parables: because seeing, they see not; and hearing, they hear not, and do not understand; " Note 4

not as if the Lord caused the ignorance: for it were impious to think so.

But He prophetically exposed this ignorance, that existed in them, and intimated that they would not understand the things spoken.

Note 4 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. Mt 13:13

And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: Matt 13:14

For this peoples heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed;

lest at any time they should see with their eyes,

and hear with their ears,

and should understand with their heart,

and should be converted, and I should heal them. Matt 13:15

But blessed are your eyes, for they see: and your ears, for they hear. Matt 13:16

Jesus then told another parable which the "multitudes" would not hear and equated the sown seed to the Word.

When any one heareth the word (Living and written Logos) of the kingdom,

and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. Matthew 13:19

The "sheep" or "fruit trees" Jesus leaves with us is His Word: the goal is not to make us into "organization men" but into the image of God.

We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 2 Pet 1:19

Taking Heed in Greek: Proserchomai (g4334) pros-er'-khom-ahee; from 4314 and 2064 (includ. its alt.); to approach, i.e. (lit.) come near, visit, or (fig.) worship, assent to: - (as soon as he) come (unto), come thereunto, consent, draw near, go (near, to, unto).

If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; 1 Ti. 6:3

Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. Heb.4:16

FOR the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Heb.10:1

And now the Saviour shows Himself, out of His abundance, dispensing goods to His servants according to the ability of the recipient,

that they may augment them by exercising activity, and then returning to reckon with them;

when, approving of those that had increased His money, those faithful in little, and commanding them to have the charge over many things, He bade them enter into the joy of the Lord.

But to him who had hid the money, entrusted to him to be given out at interest, and had given it back as he had received it, without increase, He said, "Thou wicked and slothful servant, thou oughtest to have given my money to the bankers, and at my coming I should have received mine own." Wherefore the useless servant "shall be cast into outer darkness."[Matt. xviii. 32; Luke xix. 22; Matt. xxv. 30.]

"Thou, therefore, be strong," says Paul, "in the grace that is in Christ Jesus. And the things which thou hast heard of me among many witnesses,

the same commit thou to faithful men,

who shall be able to teach others also." [2 Tim. ii. 1, 2] And again:

"Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."

If, then, both proclaim the Word-the one by writing, the other by speech-are not both then to be approved,

making, as they do, faith active by love?

It is by one's own fault that he does not choose what is best; God is free of blame.

As to the point in hand,

it is the business of some to lay out the word at interest,

and of others to test it, and either choose it or not.

And the judgment is determined within themselves.

But there is that species of knowledge which is characteristic of the herald, and that which is, as it were, characteristic of a messenger (herald),

and it is serviceable in whatever way it operates, both by the hand and tongue.

"For he that soweth to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well-doing." [ Gal. vi. 8, 9.]

On him who by Divine Providence meets in with it, it confers the very highest advantages,-

the beginning of faith,

readiness for adopting a right mode of life,

the impulse towards the truth,

a movement of inquiry,

a trace of knowledge;

in a word, it gives the means of salvation.

And those who have been rightly reared in the words of truth, and received provision for eternal life, wing their way to heaven.

It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. John 6:63

Again: We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 2 Peter 1:19

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Jn.1:12

Most admirably, therefore, the apostle says, "In everything approving ourselves as the servants of God; as poor, and yet making many rich; as having nothing, yet possessing all things.

Our mouth is opened to you." [2 Cor. vi. 4, 10, 11.] "I charge thee," he says, writing to Timothy, "before God, and Christ Jesus, and the elect angels,

that thou observe these things, without preferring one before another, doing nothing by partiality." [ 2 Cor. vi. 4, 10, 11.]

Both must therefore test themselves:

the one, if he is qualified to speak and leave behind him written records;

the other, if he is in a right state to hear and read:

as also some in the dispensation of the Eucharist, according to custom enjoin that each one of the people individually should take his part.

One's own conscience is best for choosing accurately or shunning.

9) "The controversy over resurrection, then, proved critical in shaping the Christian movement into an institutional religion. All Christians agreed in principle that only Christ himself - or God - can be the ultimate source of spiritual authority. But the immediate question, of course, was the practical one: Who, in the present, administers that authority?

Valentinus and his followers answered: "Whoever comes into direct, personal contact with the "living One."

They argued that only one's own experience offers the ultimate criterion of truth, taking precedence over all secondhand testimony and all traditions - even gnostic tradition!

They celebrated every form of creative invention as EVIDENCE that a person has become spiritually alive. On this theory, the structure of authority can never be fixed into an institutional framework: it must remain spontaneous, charismatic, and open.

Those who rejected this theory argued that all future generations of Christians must trust the apostles' testimony - even more than their own experience.

For, as Tertullian admitted, whoever judges in terms of ordinary historical experience would find the claim that a man physically returned from the grave to be incredible. Whatever can never be proven or verified in the present, Tertullian says, "must be believed, because it is absurd."

Since the death of the apostles, believers must accept the word of the priests and bishops, who have claimed, from the second century, to be their only legitimate heirs." pages 25 -26

And its firm foundation is a right life, with suitable instruction. But the imitation of those who have already been proved, and who have led correct lives, is most excellent for the understanding and practice of the commandments.

"So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.

But let a man examine himself, and so let him eat of the bread and drink of the cup." [1 Cor. xi. 27, 28.]

It therefore follows, that every one of those who undertake to promote the good of their neighbours, ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any;

if his communication of the word is out of vainglory;

if the the only reward he reaps is the salvation of those who hear, and if he speaks not in order to win favour:

if so, he who speaks by writings escapes the reproach of mercenary motives.

"For neither at any time used we flattering words, as ye know," says the apostle, "nor a cloak of covetousness. God is witness.

Nor of men sought we glory, neither of you, nor yet of others,

when we might have been burdensome as the apostles of Christ.

But we were gentle among you, even as a nurse cherisheth her children." [1 Thess. ii. 5, 6, 7.]

In the same way, therefore, those who take part in the divine words,

ought to guard against betaking themselves to this, as they would to the building of cities, to examine them out of curiosity; that they do not come to the task

for the sake of receiving worldly things,

having ascertained that they who are consecrated to Christ are given to communicate the necessaries of life.

But let such be dismissed as hypocrites.

See Didache to know that Christianity has no professionals.

But if any one wishes not to seem, but to be righteous, to him it belongs to know the things which are best.

If, then, "the harvest is plenteous, but the labourers few," it is incumbent on us "to pray" that there may be as great abundance of labourers as possible. [Matt. ix. 37, 38; Luke x. 2.]

But the husbandry is twofold,-the one unwritten, and the other written. And in whatever way the Lord's labourer sow the good wheat, and grow and reap the ears, he shall appear a truly divine husbandman.

"Labour," says the Lord, "not for the meat which perisheth, but for that which endureth to everlasting life." [John vi. 27.] And nutriment is received both by bread and by words.

And truly "blessed are the peace-makers," [Matt. v. 9.] who instructing those who are at war in their life and errors here, lead them back to the peace which is in the Word, and nourish for the life which is according to God, by the distribution of the bread, those "that hunger after righteousness."

For each soul has its own proper nutriment; some growing by knowledge and science, and others feeding on the Hellenic philosophy, the whole of which, like nuts, is not eatable.

"And he that planteth and he that watereth," "being ministers" of Him "that gives the increase, are one" in the ministry. "But every one shall receive his own reward, according to his own work.

For we are God's husbandmen, God's husbandry. Ye are God's building," [1 Cor. iii. 8, 9] according to the apostle.

Wherefore the hearers are not permitted to apply the test of comparison.

Nor is the word, given for investigation, to be committed to those who have been reared in the ARTS of all kinds of words,

and in the power of INFLATED attempts at proof; whose minds are already PRE-occupied, and have not been previously emptied.

But whoever chooses to banquet on faith, is stedfast for the reception of the divine words, having acquired already faith as a power of judging, according to reason. Hence ensues to him persuasion in abundance.

And this was the meaning of that saying of prophecy, "If ye believe not, neither shall ye understand." [ Isa. vii. 9.]

"As, then, we have opportunity, let us do good to all, especially to the household of faith." [Gal. vi. 10.]

And let each of these, according to the blessed David, sing, giving thanks. "Thou shalt sprinkle me with hyssop, and I shall be cleansed. Thou shalt wash me, and I shall be whiter than the snow. Thou shalt make me to hear gladness and joy, and the bones which have been humbled shall rejoice.

Turn Thy face from my sins. Blot out mine iniquities. Create in me a clean heart, O God,

and renew a right spirit in my inward parts. Cast me not away from Thy face,

and take not Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and establish me with Thy princely spirit." [Ps. li. 7-12.]

He who addresses those who are present before him, both tests them by time, and judges by his judgment, and from the others distinguishes him who can hear; watching the words, the manners, the habits, the life, the motions, the attitudes, the look, the voice; the road, the rock, the beaten path, the fruitful land, the wooded region, the fertile and fair and cultivated spot, that is able to multiply the seed.

But he that speaks through books, consecrates himself before God, crying in writing thus:

Not for gain, not for vainglory, not to be vanquished by partiality, nor enslaved by fear nor elated by pleasure;

but only to reap the salvation of those who read,

which he does not at present participate in, but awaiting in expectation the recompense which will certainly be rendered by Him, who has promised to bestow on the labourers the reward that is meet.

But he who is enrolled in the number of men [Ps. li. 7-12.] ought not to desire recompense.

For he that VAUNTS his good services, receives GLORY as his reward.

And he who does any duty for the sake of RECOMPENSE, is he not held fast in the custom of the world, either as one who has done well, hastening to receive a REWARD, or as an evil-doer AVOIDING retribution?

We must, as far as we can, imitate the Lord. I And he will do so, who complies with the will of God,

receiving freely, giving freely, and receiving as a worthy reward the citizenship itself.

"The hire of an harlot shall not come into the SANCTUARY," it is said: accordingly it was forbidden to bring to the altar the price of a dog. (male prostitute)

Of the king of Tyre as a type of Lucifer who "came equiped" with musical instruments and was in the garden wholly seducing Eve,

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Is.23:15

"Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. Isa 23:16

And it shall come to pass after the end of seventy years, that the Lord will visit Tyre,

and she shall turn to her HIRE,

and shall commit FORNICATION with all the kingdoms of the world upon the face of the earth. Isa 23:17

And in whomsoever the eye of the soul has been blinded by ill-nurture and teaching, let him advance to the true light, to the truth,

which shows by writing the things that are unwritten. "Ye that thirst, go to the waters," [Isa. lv. 1] says Esaias, And "drink water from thine own vessels," [Prov. v. 15] Solomon exhorts. Accordingly in "The Laws,"

the philosopher who learned from the Hebrews, Plato, commands husbandmen

not to irrigate or take water from others, until they have first dug down in their own ground to what is called the virgin soil, and found it dry.

For it is right to supply want, but it is not well to support laziness.

For Pythagoras said that,

"although it be agreeable to reason to take a share of a burden, it is not a duty to take it away."

Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but,

according to the opinion of the divine apostle, exciting what is in the soul.

"For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged." [1 Cor. xi. 31, 32. "You" is the reading of New Testament]

Now this work of mine in writing is not artfully constructed for display;

but my memoranda are stored up against old age, as a remedy against forgetfulness, truly an image and outline of those vigorous and animated discourses which I was privileged to hear, and of blessed and truly remarkable men.

Of these the one, in Greece, an Ionic; [The first probably Tatian, the second Theodotus] the other in Magna Graecia: the first of these from Coele-Syria, the second from Egypt, and others in the East. The one was born in the land of Assyria, and the other a Hebrew in Palestine.

When I came upon the last [Most likely Pantaenus, master of the catechetical school in Alexandria, and the teacher of Clement. [Elucidation II.]] (he was the first in power), having tracked him out concealed in Egypt, I found rest. He, the true, the Sicilian bee, gathering the spoil of the flowers of the prophetic and apostolic meadow, engendered in the souls of his hearers a deathless element of knowledge.

Truth Reserved for the few

Well, they preserving the tradition of the blessed doctrine derived directly from the holy apostles, Peter, James, John, and Paul, the sons receiving it from the father (but few were like the fathers),

came by God's will to us also to deposit those ancestral and apostolic seeds. And well I know that they will exult; I do not mean delighted with this tribute, but solely on account of the preservation of the truth, according as they delivered it.

For such a sketch as this, will, I think, be agreeable to a soul desirous of preserving from escape the blessed tradition . [ [See Elucidation III., infra.]]

"In a man who loves wisdom the father will be glad." [ Prov. xxix. 3.]

Wells, when pumped out, yield purer water; and that of which no one partakes, turns to putrefaction. Use keeps steel brighter, but disuse produces rust in it. For, in a word, exercise produces a healthy condition both in souls and bodies. "No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast." [Matt. v. 15; Mark. iv. 21.] For what is the use of wisdom, if it makes not him who can hear it wise?

For still the Saviour saves, "and always works, as He sees the Father." [John. v. 17, 19.] For by teaching, one learns more; and in speaking, one is often a hearer along with his audience.

For the teacher of him who speaks and of him who hears is one-who waters both the mind and the word. Thus the Lord did not hinder from doing good while keeping the Sabbath; [This reference to the Jewish Sabbath to be noted in connection with what Clement says elsewhere.] but allowed us to communicate of those divine mysteries, and of that holy light, to those who are able to receive them.

He did not certainly disclose to the many what did not belong to the many;

but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them.

But secret things are entrusted to speech, not to writing, as is the case with God. [See Elucidation IV., infra.]

And if one say that it is written, "There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed," [Luke viii. 17, xii. 2.] let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle.

And to him who is able secretly to observe what is delivered to him. that which is veiled shall be disclosed as truth; and what is hidden to the many, shall appear manifest to the few.

For why do not all know the truth? why is not righteousness loved, if righteousness belongs to all? But the mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding.

"God gave to the Church, some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." [ Eph. iv. 11, 12.]

The writing of these memoranda of mine, I well know, is weak when compared with that spirit, full of grace, which I was privileged to hear. [An affectionate refernece to Pantaenus and his other masters.] But it will be an image to recall the archetype to him who was struck with the thyrsus.

For "speak," it is said, "to a wise man, and he will grow wiser; and to him that hath, and there shall be added to him."

And we profess not to explain secret things sufficiently-far from it-but only to recall them to memory, whether we have forgot aught, or whether for the purpose of not forgetting. Many things, I well know, have escaped us, through length of time, that have dropped away unwritten.

Whence, to aid the weakness of my memory, and provide for myself a salutary help to my recollection in a systematic arrangement of chapters, I necessarily make use of this form. There are then some things of which we have no recollection; for the power that was in the blessed men was great.[ An affectionate refernece to Pantaenus and his other masters.]

There are also some things which remained unnoted long, which have now escaped; and others which are effaced, having faded away in the mind itself, since such a task is not easy to those not experienced; these I revive in my commentaries. Some things I purposely omit, in the exercise of a wise selection, afraid to write what I guarded against speaking: not grudging-for that were wrong-but fearing for my readers, lest they should stumble by taking them in a wrong sense; and, as the proverb says, we should be found "reaching a sword to a child." For it is impossible that what has been written should not escape, although remaining unpublished by me.

But being always revolved, using the one only voice, that of writing, they answer nothing to him that makes inquiries beyond what is written; for they require of necessity the aid of some one, either of him who wrote, or of some one else who has walked in his footsteps. Some things my treatise will hint; on some it will linger; some it will merely mention. It will try to speak imperceptibly, to exhibit secretly, and to demonstrate silently. The dogmas taught by remarkable sects will be adduced; and to these will be opposed all that ought to be premised in accordance with the profoundest contemplation of the knowledge, which, as we proceed to the renowned and venerable canon of tradition, from the creation of the world, [See Elucidation V., infra.] will advance to our view; setting before us what according to natural contemplation necessarily has to be treated of beforehand, and clearing off what stands in the way of this arrangement. So that we may have our ears ready for the reception of the tradition of true knowledge; the soil being previously cleared of the thorns and of every weed by the husbandman, in order to the planting of the vine. For there is a contest, and the prelude to the contest; and them are some mysteries before other mysteries.

Our book will not shrink from making use of what is best in philosophy and other preparatory instruction. "For not only for the Hebrews and those that are under the law," according to the apostle, "is it right to become a Jew, but also a Greek for the sake of the Greeks, that we may gain all." [1 Cor. ix. 20, 21.] Also in the Epistle to the Colossians he writes, "Admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ." [1 Cor. ix. 20, 21.] The nicety of speculation, too, suits the sketch presented in my commentaries.

In this respect the resources of learning are like a relish mixed with the food of an athlete, who is not indulging in luxury, but entertains a noble desire for distinction.

By music we harmoniously relax the excessive tension of gravity.

And as those who wish to address the people, do so often by the herald, that what is said may be better heard; so also in this case.

For we have the word, that was spoken to many, before the common tradition. Wherefore we must set forth the opinions and utterances which cried individually to them, by which those who hear shall more readily turn.

And, in truth, to speak briefly: Among many small pearls there is the one; and in a great take of fish there is the beauty-fish; and by time and toil truth will gleam forth, if a good helper is at hand. For most benefits are supplied, from God, through men.

All of us who make use of our eyes see what is presented before them. But some look at objects for one reason, others for another. For instance, the cook and the shepherd do not survey the sheep similarly: for the one examines it if it be fat; the other watches to see if it be of good breed. Let a man milk the sheep's milk if he need sustenance: let him shear the wool if he need clothing. And in this way let me produce the fruit of the Greek erudition. [1 Cor. ix. 20, 21.]

For I do not imagine that any composition can be so fortunate as that no one will speak against it. But that is to be regarded as in accordance with reason, which nobody speaks against, with reason. And that course of action and choice is to be approved, not which is faultless, but which no one rationally finds fault with. For it does not follow, that if a man accomplishes anything not purposely, he does it through force of circumstances. But he will do it, managing it by wisdom divinely given, and in accommodation to circumstances. For it is not he who has virtue that needs the way to virtue, any more than he, that is strong, needs recovery. For, like farmers who irrigate the land beforehand, so we also water with the liquid stream of Greek learning what in it is earthy; so that it may receive the spiritual seed cast into it, and may be capable of easily nourishing it. The Stromata will contain the truth mixed up in the dogmas of philosophy, or rather covered over and hidden, as the edible part of the nut in the shell. For, in my opinion, it is fitting that the seeds of truth be kept for the husbandmen of faith, and no others. I am not oblivious of what is babbled by some, who in their ignorance are frightened at every noise, and say that we ought to occupy ourselves with what is most necessary, and which contains the faith; and that we should pass over what is beyond and superfluous, which wears out and detains us to no purpose, in things which conduce nothing to the great end. Others think that philosophy was introduced into life by an evil influence, for the ruin of men, by an evil inventor.

But I shall show, throughout the whole of these Stromata, that evil has an evil NATURE,

and can never turn out the producer of aught that is good; indicating that philosophy is in a sense a work of Divine Providence. [ 1 Cor. ix. 20, 21.]

Chapter II.-Objection to the Number of Extracts from Philosophical Writings in These Books Anticipated and Answered.

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; [Noteworthy with his caveat about comparison. He deals with Greek philosophers as surgeons do with comparative anatomy.] 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 delicious [Adopting the emendation gluku/ ti instead of gluku/thti. ] 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." [1 Cor. i. 22.]

Chapter III.-Against the Sophists.

The HUPER apostles of 2 Cor 11:5; 12:11 are:

huperlian, Adv. beyond measure, exceedingly, sophos Eust.1396.42; to hu. Id.1184.18 ; hoi hu. apostoloi the 'super-Apostles', 2 Ep.Cor. 11.5, 12.11.

The HUPER apostles take pay from the taught even when they don't believe what they are teaching.

Sophos: properly, skilled in any handicraft or art, cunning in his CRAFT, of POETS and MUSICIANS, SOOTHSAYERS, SOPHISTS, etc.

ophis-teia, sophistry, mantikę, of Balaam, mantikę means divination, soothsayer

Remember that SOPHIA was the "serpent" and ZOE was the beast and female instructing principle. "Accordingly the skill of the Sophists degenerated into mere TECHNIcalities and complete absence of reason, and became absolutely contemptible."

Playto, Cratylus says

"the part of appropriative, coercive, hunting art which hunts animals, land animals, tame animals, man, privately, FOR PAY, is paid in CASH, claims to GIVE education, and is a hunt after rich and promising youths, must--so our present argument concludes--be called SOPHISTRY.

There is a great crowd of this description: some of them, enslaved to pleasures and willing to disbelieve, laugh at the truth which is worthy of all reverence, making sport of its barbarousness.

Some others, exalting themselves, endeavour to discover calumnious objections to our words, furnishing captious questions, hunters out of paltry sayings, practisers of miserable artifices, wranglers, dealers in knotty points, as that Abderite says:-

"For mortals' tongues are glib, and on them are many speeches;

And a wide range for words of all sorts in this place and that."

And-

"Of whatever sort the word you have spoken, of the same sort you must hear."

Inflated with this art of theirs, the wretched Sophists, babbling away in their own jargon; toiling their whole life about the division of names and the nature of the composition and conjunction of sentences, show themselves greater chatterers than turtle-doves; scratching and tickling, not in a manly way, in my opinion, the ears of those who wish to be tickled.

"A river of silly words-not a dropping; "

just as in old shoes, when all the rest is worn and is falling to pieces, and the tongue alone remains. The Athenian Solon most excellently enlarges, and writes:-

"Look to the tongue, and to the words of the gazing man,

But you look on no work that has been done;

But each one of you walks in the steps of a fox,

And in all of you is an empty mind."

This, I think, is signified by the utterance of the Saviour, "The foxes have holes, but the Son of man hath not where to lay His head. " [Matt. viii. 20; Luke ix. 58.]

 

For on the believer alone, who is separated entirely from the rest,

who by the Scripture are called wild beasts, rests the head of the universe, the kind and gentle Word, "who taketh the wise in their own craftiness.

For the Lord knoweth the thoughts of the wise, that they are vain; " [Job v. 13; 1 Cor. iii. 19, 20; Ps. xciv. 11.] the Scripture calling those the wise (sofou/j) who are skilled in words and arts, sophists (sofista/j) Whence the Greeks also applied the denominative appellation of wise and sophists (sofoi/, sofistai/) to those who were versed in anything Cratinus accordingly, having in the Archilochii enumerated the poets, said:-

"Such a hive of sophists have ye examined."

And similarly Iophon, the comic poet, in Flute-playing Satyrs, says:-

 

"For there entered

A band of sophists, all equipped."

Of these and the like, who devote their attention to empty words, the divine Scripture most excellently says,

"I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent." [ Isa. xxix. 14; 1 Cor. i. 19.]

Chapter IV.-Human Arts as Well as Divine Knowledge Proceed from God.