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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[3477] Iliad, i. 544.
[3479] [See p. 303, supra, this volume.]
[3482] i.e., the body is the Jewish people, and philosophy is something external to it, like the garment.
[3484] Christ.
[3485] Christ.
[3486] Christ.
[3487] Lowth proposes to read κατἀ τοὺς ἐπὶ μέρους instead of καὶ τῶν, etc.; and Montfaucon, instead of ἐνίοις ἄνοις for ἀνθρώποις. But the sense is, in any case, as given above.
[3488] [Here I venture to commend, as worthy of note, the speculations of Edward King, on Matt. xxv. 32. Morsels of Criticism, vol. i. p. 333. Ed. London, 1788.]
[3489] [Cap. xviii., infra.]
[3490] For ὡς ἐν τέχναις it is proposed to read ώς ἄν αὶ τέχναι.
[3491] Ps. xxiv. 1; 1 Cor. x. 26.
[3492] [See supra, this chapter; and, infra, book vii. cap. i.]
[3493] “Blue-eyed Athene inspired him with prowess.”—Iliad, x. 482. “And put excessive boldness in his breast.”—Iliad, xvii. 570. “To Diomeded son of Tydeus Pallas Athene gave strength and boldness.”—Iliad, v. 1, 2.
Chapter XVIII.—The Use of Philosophy to the Gnostic.
[3495] [The proportion to be observed between the study of what is secular and that of the Scriptures, according to Clement.]
[3496] The author’s meaning is, that it is only by a process of philosophical reasoning that you can decide whether philosophy is possible, valid, or useful. You must philosophize in order to decide whether you ought or ought not to philosophize.
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