Section 27
136 Adopting the emendation, o9rmh\ me\n ou\n fora/.
141 Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.
143 These lines, which are not found in the Ajax of Sophocles, have been amended by various hands. Instead of sumforou\sa, we have ventured to read sumfora=j-khli\j sumfora=j being a Sophoclean phrase, and sumforou=sa being unsuitable.
146 Ps. xxxii. 1, 2; Rom. iv. 7, 8.
153 Ps. i. 1 (quoted from Barnabas, withg some additions and omissions). [See vol. i. p. 143, this series.]
160 These words are not in Scripture, but the substance of them is contained in Luke xv. 7, 10.
161 One of the precepts of the seven wise men.
163 Philo explains Enoch's translation allegorically, as denoting reformation or repentance.
165 Quoted as if in Scripture, but not found there. The allusion may be, as is conjectured, to what God said to Moses respecting him and Aaron, to whom he was to be as God; or to Jacob saying to Esau, "I have seen thy face as it were the face of God."
168 xrhsto/j instread of xristo/j which is in the text.
170 Ex. x. 28, xxxiv. 12; Deut. iv. 9.
174 [This anthropopathy is a figure by which God is interpreted to us after the intelligible forms of humanity. Language framed by human usage makes this figure necessary to revelation.]
178 e0ntau=qa th\n gnw=sin polupragmonei= appears in the text, which, with great probability, is supposed to be a marginal note which got into the text, the indicative being substituted for the imperative.
179 Matt. x. 24, 25; Luke vi. 40.
180 Adopting Sylburgius' conjecture of tw=| de/ for to\ de/.
181 Perhaps in allusion to the leper's words to Christ, "If Thou wilt, Thou canst make me clean" (Mark i. 40).
34 183 [See p. 192, supra, and the note.]
189 Prov. xvi. 21, misquoted, or the text is corrupt; "The wise in heart shall be called prudent," A.V.
190 For the use of knowledge in this connection, Philo, Sextus Empiricus, and Zeno are quoted.
192 "These words are more like Philo Judaeus, i. 740, than those of Moses, Deut. xx. 5-7."-Potter.
197 [See Epistle of Barnabas, vol. p. i. 149, S.]
199 Lev. xix. 9, xxiii. 22; Deut. xxiv. 19.
200 Lev. xix. 10; Deut. xxiv. 20, 21.
201 Ex. xxxiii. 10, 11; Lev. xxv. 2-7.
202 Prov. xx. 28, xi. 26, xiv. 21.
203 Quoted from Philo, with slight alterations, giving the sense of Ex. xxiii. 4, Deut xxii. 12, 3.
205 Lev. xix. 33, 34; Deut. x. 19, xxiii. 7.
206 mnhsiponhrei= (equivalent to mnhsikakei= in the passage of Philo from which Clement is quoting) has been substituted by Sylb for misoponhrei=.
210 Matt. v. vi. vii.; Luke vi.
211 Prov. xix. 11, xiv. 23, xvii. 12.
213 Deut. xxv. 4; 1 Tim. v. 18.
215 [See Hermas, Visions, note 2, p. 15, this volume.]
216 So Clement seems to designate the human nature of Christ,-as being a quartum quid in addition to the three persons of the Godhead. [A strange note: borrowed from ed. Migne. The incarnation of the second person is a quartum quid, of course; but not, in our author's view, "an addition to the three persons of the Godhead."]
221 i9ke/thn has been adopted from Philo, instead of oi0ke/thn of the text.
233 Substituting w!n for e0n tw=| Kuri/w| after su/noikoj.
235 ku/na, Eurip., Andromache, 629.
236 'Erwj, Cupid.
237 Or, "carpets." Xenoph., Memorabilia, II. i. 30; The Words of Virtue to Vice.
239 i.e., Permanent state and nature.
240 [See Epiphan., Opp., ii. 391, ed. Oehler.]
242 parousia| substituted by Grabe for par0r9hsi/a|.
243 Matt. v. 8. [On the Beatitudes, see book iv. cap. 6, infra.]
245 [See note, book ii. cap. 7, p. 352, supra.]
246 Barnabas, Epist., cap. xvi. vol. i. p. 147.
247 [Clement does not credit the apostasy of the deacon Nicolas (Acts vi. 5), though others of the Fathers surrender him to the Nicolaitans. See book iii. cap. iv. infra.]
248 kata/pausma (in Theodoret), for which the text reads kata/plasma.
250 After this comes w\j e!rwta, which yields no meaning, and has been variously amended, but not satisfactorily. Most likely some words have dropped out of the text. [The note in ed. Migne, nevertheless, is worth consultation.]
257 The text has a0retw=n, virtues, for which, in accordance with Pythagoras' well-known opinion, a0riqmw=n has been substituted from Theodoret.
258 For kata/plhcin of the text, Heinsius reads a0kata/plhcin, which corresponds to the other term ascribed to Democritus-a9qambi/hn.
269 [He places the essence of marriage in the chaste consummation itself, the first after lawful nuptials. Such is the force of this definition, which the note in ed. Migne misrepresnets, as if it were a denial that second nuptials are marriage.]
273 [The offering of the purification has a beautiful regard to the example of the turtle-dove; and the marriage-ring may have been suggested by the ringdove, a symbol of constancy in nature.]
274 Gen. ii. 18. [A beautiful tribute to the true wife.]
275 The corrections of Stanley on these lines have been adopted. They occur in the Choephorae of Aeschylus, 503, but may have been found in Sophocles, as the tragic poets borrowed from one another.
276 i.e., not entering into a second marriage after a wife's death. But instead of monogami/ou some read kakogami/ou-bad marriage.
277 [To be a mother, indeed, one must be first a wife; the woman who has a child out of wedlock is not entitled to this holy name.]
278 [A holy marriage, as here so beautifully defined, was something wholly unknown to Roman and Greek civilazation. Here we find the Christian family established.]
280 Lev. xx. 10; Deut. xxii. 22
284 Reden Jesu. St. John xii. 23-26.
285 "Words of Jesus." Translation (vol. v. p. 354, ed. Edinburgh, 1856).
286 Stromata, book ii. cap. xi. p. 358, supra.
287 Quotation from Milman, p. 166, this volume.
139 1 After much consideration, the Editors have deemed it best to give the whole of this book in Latin. [In the former Book, Clement has shown, not without a decided leaning to chaste celibacy, that marriage is a holy estate, and consistent with the perfect man in Christ. He now enters upon the refutation of the false-Gnostics and their licentious tenets. Professing a stricter rule to begin with, and despising the ordinances of the Creator, their result was the grossest immorality in practice. The melancholy consequences of an enforced celibacy are, here, all foreseen and foreshown; and this Book, though necessarily offensive to our Christian tastes, is most useful as a commentary upon the history of monasticism, and the celibacy of priests, in the Western churches. The resolution of the Edinburgh editors to give this Book to scholars only, in the Latin, is probably wise. I subjoin a succint analysis, in the elucidations.]
8 Vid. Irenaeum, lib. i. c. 2, p. 51.
16 Rom. vii. 24.
17 Matt. viii. 22; Luke ix. 60.
18 Matt. vi. 24; Luke xvi. 13.
25 Num. xxv. 8; 1 John i. 6, 7.
31 Matt. v. 25.; Luke xii. 58.
56 Matt. xxii. 30; Mark xii. 23; Luke xx. 35.
61 Matt. xxiv. 37; Luke xvii. 28.
62 Matt. xxiv. 37; Luke xvii. 28.
63 Matt. xxiv. 19; Mark xiii. 17; Luke xxi. 23.
67 1 Tim. iv. 1, 3.
75 [De disconissa primitiva, confer Bunsenium, apud Hippol., vol. iii. p. 41.]
85 Matt. xix. 16; Mark x. 17; Luke xviii. 18.
122 1 Pet. ii. 11, 12, 15, 16.
147 1 Cor. vii. 14.
198 1 Cor. xv. 34. Clement reads here e0kniyate, "wash," instead of e0knh/yate, "awake."
229 1 Tim. iii. 2, 4; Tit. i. 6.
236 See vol. i. p. 332, note 4, this series.
237 See the touching story of St. Peter's words to his wife as she was led to martydom (Stromata, book vii. p. 451, Edinburgh Edition).
238 Works, ii. 252. See, also, the apocryphal collection in this series, hereafter.
239 2 Cor. vi. 17. Compare Ex. xxix. 45, and Lev. xxvi. 12.
240 2 Cor. vi. 17. Compare Ex. xxix. 45, and Lev. xxvi. 12.
1 Matt. vii. 14, xi. 12, vii. 7.
16 Gal. vi. 14; Phil. iii. 20.
19 [oi9 yeudw/numoi, i.e., the gnostic heretics. Clement does not approve of the surrender of a good name to false pretenders.]
26 [Canons Apostolical (so called), li. liii. But see Elucidation I.]
27 [Matt. x. 39; John xii. 25. S.]
28 [Matt. x. 39; John xii. 25. S.]
30 [If love, exerting itself in doing good, overruled the letter of the Sabbatic law, rise to this supremacy of love, which is, of itself, "the fulfilling of the law."
34 Isa. xxix. 13 (o9 e!teroj inserted).
43 Matt. vi. 31; Luke xii. 22,23.
44 Matt. vi. 32,33; Luke xii. 30, 31.
48 Translated as completed, and amended by Heinsius. In the text it is plainly mutilated and corrupt.
50 [Clement describes the attrition of the schoolmen (which they say suffices) with the contrition exacted by the Gospel. He knows nothing but the latter, as having promise of the Comforter.]
51 Hos. vi. 6; Matt. ix. 13, xii. 7.
53 [A cheering comment on the widow's mites, and the apostolic principle of 2 Cor. viii. 12.]
57 [Note that thus in the second century there were those (scholiasts) who interlined and transposed the Gospels, in mss..]
65 [This is important testimony as to the primitive understanding of the awards of a future life.]
68 Rom. viii. 7, 8, 10, 13, 17, 18, 28, 29, 30.
70 In allusion to Eph. vi. 12.
74 2 Tim. i. 7, 8; Rom. viii. 15.
77 Instead of me/gistoi, read from Rom. xv. 13, 14, mestoi/.
80 [ii. 5. Compare Cicero's Rep., iii. 17.]
83 1 Cor. xiii. 13. [Not without allusion to the grand Triad, however. p. 101, this volume.]
86 1 Cor. x. 26, 28, 29, 30, 31.
89 [The Edin. Translator says "courted the death;"but surely (melethsa/ntwn) the original merey states the condition of Christians in the second century, "dying daily," and accepting in daily contemplation the very probable death "by which they should glorify God."]
90 [Note the Catholic democracy of Christianity, which levels up and not downward.]
91 [This vindication of the equality of the sexes is a comment on what the Gospel found woman's estate, and on what it created for her among Christians.]
93 [Gal. v. 16, 17, 19-23. S.]
94 [The Edin. Trans. Has "best at everything," but I have corrected it in closer accord with the comparative degree in the Greek.]
97 [It is a sad token of our times that some women resent this law of the Christian family. In every society there must be presidency even among equals; and even Christ, though "equal to the Father," in the Catholic theology, is yet subordinate. See Bull, Defens. Fid., Nicaen. Works, vol. v. p. 685.]
98 Col. iii. 18-25, iv. 1, iii. 11.
100 Col. iii. 12-15. [Again let us note this Catholic democracy of the Christian brotherhood (see p. 416, supra), for which indeed we should be thankful as Christ's freemen.]
101 [Book iii. cap. iii., supra.]
102 [He who studies the Sapiential books of the Bible and Apocrypha and the Sermon on the Mount, is a philosopher of the sort here commended.]
106 [Rom. x. 10. The indifference of our times is based on an abuse of the principle that God sees the heart, and needs no public (sacramental) profession of faith. Had this been Christ's teaching, there would have been no martyrs and no visible Church to hand down the faith.]
107 [Rom. x. 10. The indifference of our times is based on an abuse of the principle that God sees the heart, and needs no public (sacramental) profession of faith. Had this been Christ's teaching, there would have been no martyrs and no visible Church to hand down the faith.]
108 [Absolutely necessary (i.e., open profession of Chirst) to the conversion of others, and the perpetuation of the Christian Church.]
112 [As a reflection of the condition and fidelity of Christians, still "sheep for the slaughter." At such a period the tone and argument of this touching chapter are suggestive.]
114 [An excellent rendering, which the Latin translator misses (see ed. Migne, ad loc.), the refernece being to Jas. ii. 7.]
115 [An excellent rendering, which the Latin translator misses (see ed. Migne, ad loc.), the refernece being to Jas. ii. 7.]
117 Wisd. iii. 1. [This is pronounced canonical Scripture by the Trent theology, and yet the same theology asserts a purgatory to which none but the faithful are committed.]
119 [This exposition of Basilides is noteworthy. It is very doubtful, whether, even in poetry, the Platonic idea of pre-existence should be encouraged by Christians, as, e.g., in that sublimest of moderns lyrics, Wordsowrth's ode on Immortality and Childhood.]
121 The text has paideutikh=j te/xnhj th=j toia/de, for which Sylburgius suggests toia=sde, as translated above.
124 [See the Valentinian jargon about the Demiurge (rival of the true Creator), in Irenaeus, vol. i. p. 322, this series.]
125 Phil. i. 29, 30; ii. 1, 2, 17.
129 [The valuable note of Routh, on a fragment of Melito, should be consulted. Reliquiae, vol i. p. 140.]
149 Heb. xi. 36-40, xii. 1, 2.
150 Who lived before Christ. [Moses was a Christian.]
151 Heb. xi. 26, 27. [Moses suffered "the reproach of Christ."]
154 [The use of this title is noticeable here, on many accounts, as historic.]
155 [See vol. i. p. 5-11, et seqq. S.]
156 Gen. xviii. 27.
164 h9gia/sqh Clemens Romanus has e0do/qh. [Vol. i. p. 11, this series.]
179 [Or, "the Wise." See Rawlinson, Herodotus, ii. p. 317.]
182 The text here has qusi/an, for which fu/sin has been suggested as probably the true reading.
183 o!recij the Stoics define to be a desire agreeable to reason; e0piqumi/a, a desire contrary to reason.
185 So rendered by the Latin translator, as if the reading were teqlimme/nh.
186 Sylburguis' cojecture of w9plisme/naj instead of o9plisame/naj is here adopted.
187 Sylburguis' cojecture of w9plisme/naj instead of o9plisame/naj is here adopted.
188 [Theano. See, also, p. 417. Elucidation II.]
194 Deut. xviii. 15; Rom. x. 4.
196 2 Cor. vi. 3-7.
197 2 Cor. vii. 1, vi. 16, 17, 18.
206 Isa. xl. 10; lxii. 11; Ps. lxii. 12; Rev. xxii. 12; Rom. ii. 6.
209 Euphrone is plainly "kindly, cheerful."
211 As it stands in the text the passage is unintelligable, and has been variously amended successfully.
212 Clement seems to have read Ku/rion for kairo/n in Rom. xiii. 11.
213 Clement seems to have read Ku/rion for kairo/n in Rom. xiii. 11.
214 Homer, Odyss., iv. 750, 760; xvii. 48, 58.
216 Explaining metanoe/w etymologically.
227 loutro/n. [See Elucidation VI.]
233 The jubilee. [Elucidation VII.]
237 Job [xviii. 5.; Prov. xiii. 9.]
239 [On Clement's Hebrew, see Elucidation VIII.]
241 Eurip., Bacchae, 465, etc.
242 Isa. xl. 6-8.
244 Gen. xxiii. 4; Ps. xxxix. 12.
247 Pindar, according to Theodoret.
251 Mic. i. 2, where, however, the concluding words are not found.
4 Rom. i. 11, 12.
6 ["The common faith" (h9 koinh\ pi/stij) is no "secret," then, and cannot be in its nature.]
8 Matt. xvii. 20; Luke xvii. 6; 1 Cor. xiii. 2.
13 [All such expressions noteworthy for manifold uses among divines.]
14 [Fatal to not a little of the scholastic theology, and the Trent dogmas.]
22 Philo Judaeus, De Abrahame, p. 413, vol. ii. Bohn. [But see Elucidation I.]
27 [See vol. i. p. 190, this series.]
32 Matt. xviii. 3. [Again this tender love of children.]
36 In Plato we have nw=| instead of Qew=|.
40 Hesiod, first line, Works and Days, 285. The other three are variously ascribed to different authors.
42 Plato, Republic, vi. p. 678.
46 Quoted by Socrates in the Phaedo, p. 52.