Chapter IV: Book I

I. Preface--The Author’s Object--The Utility of
Written Compositions, 349

II. Objections to the Number of Extracts from
Philosophical Writings in these Books,
Anticipated and Answered, 360

III. Against the Sophists, 362

IV. Human Arts, as well as Divine Knowledge, proceed
from God, 364

V. Philosophy the Handmaid of Theology, 366

VI. The Benefit of Culture, 371

VI. The Eclectic Philosophy paves the way for Divine
Virtue, 374

VIII. The Sophistical Arts useless, 376

IX. Human Knowledge necessary for the Understanding of
the Scriptures, 379

X. To Act well of greater consequence than to Speak
well, 381

XI. What is the Philosophy which the Apostle bids us
shun? 384

XII. The Mysteries of the Faith not to be divulged to
All, 388

XIII. All Sects of Philosophy contain a Germ of Truth, 389

XIV. Succession of Philosophers in Greece, 391

XV. The Greek Philosophy in great part derived from the
Barbarians, 395

XVI. That the Inventors of other Arts were mostly
Barbarians, 401

XVII. On the saying of the Saviour, “All that came
before Me were thieves and robbers,” 406

XVIII. He illustrates the Apostle’s saying, “I will
destroy the wisdom of the wise,” 410

XIX. That the Philosophers have attained to some
portion of Truth, 413

XX. In what respect Philosophy contributes to the
comprehension of Divine Truth, 418

XXI. The Jewish Institutions and Laws of far higher
Antiquity than the Philosophy of the Greeks, 421

XXII. On the Greek Translation of the Old Testament, 448

XXIII. The Age, Birth, and Life of Moses, 450

XXIV. How Moses discharged the Part of a Military Leader, 455

XXV. Plato an Imitator of Moses in Framing Laws, 459

XXVI. Moses rightly called a Divine Legislator, and,
though inferior to Christ, far superior to the
great Legislators of the Greeks, Minos and
Lycurgus, 461

XXVII. The Law, even in Correcting and Punishing, aims at
the Good of Men, 464

XXVIII. The Fourfold Division of the Mosaic Law, 467

XXIX. The Greeks but Children compared with the Hebrews, 469

_INTRODUCTORY NOTICE._

Titus Flavius Clemens, the illustrious head of the Catechetical School at Alexandria at the close of the second century, was originally a pagan philosopher. The date of his birth is unknown. It is also uncertain whether Alexandria or Athens was his birthplace.[1]

On embracing Christianity, he eagerly sought the instructions of its most eminent teachers; for this purpose travelling extensively over Greece, Italy, Egypt, Palestine, and other regions of the East.

Only one of these teachers (who, from a reference in the _Stromata_, all appear to have been alive when he wrote[2]) can be with certainty identified, viz. Pantænus, of whom he speaks in terms of profound reverence, and whom he describes as the greatest of them all. Returning to Alexandria, he succeeded his master Pantænus in the catechetical school, probably on the latter departing on his missionary tour to the East, somewhere about A.D. 189.[3] He was also made a presbyter of the church, either then or somewhat later.[4] He continued to teach with great distinction till A.D. 202, when the persecution under Severus compelled him to retire from Alexandria. In the beginning of the reign of Caracalla we find him at Jerusalem, even then a great resort of Christian, and especially clerical, pilgrims. We also hear of him travelling to Antioch, furnished with a letter of recommendation by Alexander bishop of Jerusalem. The close of his career is covered with obscurity. He is supposed to have died about A.D. 220.

Among his pupils were his distinguished successor in the Alexandrian school, Origen, Alexander bishop of Jerusalem, and, according to Baronius, Combefisius, and Bull, also Hippolytus.

The above is positively the sum of what we know of Clement’s history.

His three great works, _The Exhortation to the Heathen_ (λόγος προτρεπτικὸς πρὸς Ἑλληνας), _The Instructor_, or _Pædagogus_ (παιδαγωγός), _The Miscellanies_, or _Stromata_ (Στρωματεȋς), are among the most valuable remains of Christian antiquity, and the largest that belong to that early period.

_The Exhortation_, the object of which is to win pagans to the Christian faith, contains a complete and withering exposure of the abominable licentiousness, the gross imposture and sordidness of paganism. With clearness and cogency of argument, great earnestness and eloquence, Clement sets forth in contrast the truth as taught in the inspired Scriptures, the true God, and especially the personal Christ, the living Word of God, the Saviour of men. It is an elaborate and masterly work, rich in felicitous classical allusion and quotation, breathing throughout the spirit of philosophy and of the gospel, and abounding in passages of power and beauty.

The _Pædagogus_, or _Instructor_, is addressed to those who have been rescued from the darkness and pollutions of heathenism, and is an exhibition of Christian morals and manners,--a guide for the formation and development of Christian character, and for living a Christian life. It consists of three books. It is the grand aim of the whole work to set before the converts Christ as the only Instructor, and to expound and enforce His precepts. In the first book Clement exhibits the person, the function, the means, methods, and ends of the Instructor, who is the Word and Son of God; and lovingly dwells on His benignity and philanthropy, His wisdom, faithfulness, and righteousness.

The second and third books lay down rules for the regulation of the Christian, in all the relations, circumstances, and actions of life, entering most minutely into the details of dress, eating, drinking, bathing, sleeping, etc. The delineation of a life in all respects agreeable to the Word, a truly Christian life, attempted here, may, now that the gospel has transformed social and private life to the extent it has, appear unnecessary, or a proof of the influence of ascetic tendencies. But a code of Christian morals and manners (a sort of “whole duty of man” and manual of good breeding combined) was eminently needed by those whose habits and characters had been moulded under the debasing and polluting influences of heathenism; and who were bound, and were aiming, to shape their lives according to the principles of the gospel, in the midst of the all but incredible licentiousness and luxury by which society around was incurably tainted. The disclosures which Clement, with solemn sternness, and often with caustic wit, makes of the prevalent voluptuousness and vice, form a very valuable contribution to our knowledge of that period.

The full title of the _Stromata_, according to Eusebius and Photius, was Τίτου Φλαυίου Κλήμεντος τῶν κατἁ τἡν ἀληθἢ φιλοσοφίαν γνωστικῶν ὑπομνημάτων στρωματεἲς[5]--Titus Flavius Clement’s miscellaneous collections of speculative (gnostic) notes bearing upon the true philosophy. The aim of the work, in accordance with this title, is, in opposition to gnosticism, to furnish the materials for the construction of a true gnosis, a Christian philosophy, on the basis of faith, and to lead on to this higher knowledge those who, by the discipline of the Pædagogus, had been trained for it. The work consisted originally of eight books. The eighth book is lost; that which appears under this name has plainly no connection with the rest of the _Stromata_. Various accounts have been given of the meaning of the distinctive word in the title (Στρωματεύς); but all agree in regarding it as indicating the miscellaneous character of its contents. And they are very miscellaneous. They consist of the speculations of Greek philosophers, of heretics, and of those who cultivated the true Christian gnosis, and of quotations from sacred Scripture. The latter he affirms to be the source from which the higher Christian knowledge is to be drawn; as it was that from which the germs of truth in Plato and the Hellenic philosophy were derived. He describes philosophy as a divinely ordered preparation of the Greeks for faith in Christ, as the law was for the Hebrews; and shows the necessity and value of literature and philosophic culture for the attainment of true Christian knowledge, in opposition to the numerous body among Christians who regarded learning as useless and dangerous. He proclaims himself an eclectic, believing in the existence of fragments of truth in all systems, which may be separated from error; but declaring that the truth can be found in unity and completeness only in Christ, as it was from Him that all its scattered germs originally proceeded. The _Stromata_ are written carelessly, and even confusedly; but the work is one of prodigious learning, and supplies materials of the greatest value for understanding the various conflicting systems which Christianity had to combat.

It was regarded so much as the author’s great work, that, on the testimony of Theodoret, Cassiodorus, and others, we learn that Clement received the appellation of Στρωματεύς (the Stromatist). In all probability, the first part of it was given to the world about A.D. 194. The latest date to which he brings down his chronology in the first book is the death of Commodus, which happened in A.D. 192; from which Eusebius[6] concludes that he wrote this work during the reign of Severus, who ascended the imperial throne in A.D. 193, and reigned till A.D. 211. It is likely that the whole was composed ere Clement quitted Alexandria in A.D. 202. The publication of the _Pædagogus_ preceded by a short time that of the _Stromata_; and the _Cohortatio_ was written a short time before the _Pædagogus_, as is clear from statements made by Clement himself.

So multifarious is the erudition, so multitudinous are the quotations and the references to authors in all departments, and of all countries, the most of whose works have perished, that the works in question could only have been composed near an extensive library--hardly anywhere but in the vicinity of the famous library of Alexandria. They are a storehouse of curious ancient lore,--a museum of the fossil remains of the beauties and monstrosities of the world of pagan antiquity, during all the epochs and phases of its history. The three compositions are really parts of one whole. The central connecting idea is that of the Logos--the Word--the Son of God; whom in the first work he exhibits drawing men from the superstitions and corruptions of heathenism to faith; in the second, as training them by precepts and discipline; and in the last, as conducting them to that higher knowledge of the things of God, to which those only who devote themselves assiduously to spiritual, moral, and intellectual culture can attain. Ever before his eye is the grand form of the living personal Christ,--the Word, who “was with God, and who was God, but who became man, and dwelt among us.”

Of course there is throughout plenty of false science, and frivolous and fanciful speculation.

_Who is the rich man that shall be saved?_ (τίς ὁ σωζόμενος πλούσιος) is the title of a practical treatise, in which Clement shows, in opposition to those who interpreted our Lord’s words to the young ruler as requiring the renunciation of worldly goods, that the disposition of the soul is the great essential. Of other numerous works of Clement, of which only a few stray fragments have been preserved, the chief are the eight books of _The Hypotyposes_, which consisted of expositions of all the books of Scripture. Of these we have a few undoubted fragments. _The Adumbrations_, or _Commentaries on some of the Catholic Epistles_, and _The Selections from the Prophetic Scriptures_, are compositions of the same character, as far as we can judge, as the _Hypotyposes_, and are supposed by some to have formed part of that work.

Other lost works of Clement are:

The Treatise of Clement, the Stromatist, on the Prophet Amos.

On Providence.

Treatise on Easter.

On Evil-speaking.

Discussion on Fasting.

Exhortation to Patience; or, To the newly baptized.

Ecclesiastical Canon; or, Against the Judaizers.

Different Terms.

The following are the names of treatises which Clement refers to as written or about to be written by him, but of which otherwise we have no trace or mention:--_On First Principles_; _On Prophecy_; _On the Allegorical Interpretation of Members and Affections when ascribed to God_; _On Angels_; _On the Devil_; _On the Origin of the Universe_; _On the Unity and Excellence of the Church_; _On the Offices of Bishops, Presbyters, Deacons, and Widows_; _On the Soul_; _On the Resurrection_; _On Marriage_; _On Continence_; _Against Heresies_.

Preserved among Clement’s works is a fragment called _Epitomes of the Writings of Theodotus, and of the Eastern Doctrine_, most likely abridged extracts made by Clement for his own use, and giving considerable insight into Gnosticism.

Clement’s quotations from Scripture are made from the Septuagint version, often inaccurately from memory, sometimes from a different text from what we possess, often with verbal adaptations; and not rarely different texts are blended together.

The works of Clement present considerable difficulties to the translator; and one of the chief is the state of the text, which greatly needs to be expurgated and amended. For this there are abundant materials, in the copious annotations and disquisitions, by various hands, collected together in Migne’s edition; where, however, corruptions the most obvious have been allowed to remain in the text.

* * * * *

The publishers are indebted to Dr. W. L. ALEXANDER for the poetical translations of the Hymns of Clement.

EXHORTATION TO THE HEATHEN.