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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[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.
[3498] Matt. v. 20; Jas. ii. 8.
[3499] βασιλικοί,Jas. ii. 8 (royal law).
[3502] [Canon-law referred to as already recognised. And see 2 Cor. x. 13-15 (Greek), as to a certain ecclesiastical rule or canon observed by the apostles. It may refer, primarily, to (Gal. ii. 9) limitations of apostolic work and jurisdiction. See Bunsen, iii. 217.]
[3505] Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, οἱ φιλόσοφοι τοῖς Ἓλλησι.
[3506] [The imperishable nature of the Gospel, forcibly contrasted with the evanescence of philosophy.]
[3509] Or, as rendered by the Latin translator, “continual care for his soul and occupation, bestowed on the Deity,” etc.
[3510] [Book vi. cap. 13, supra.]
[3511] Potter’s text has καταδεδουλωμένον—which Lowth changes into καταδεδουλωμένος, nominative; and this has been adopted in the translation. The thought is the same as in Exhortation to the Heathen [cap. ii. p. 177, supra.]
Chapter II.—The Son the Ruler and Saviour of All.
[3512] The sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of ἐνεργεῖ, or something similar, to govern πεποιθησιν, confidence.
[3513] Αναδεδειγμένῳ. Instead of this, ἀναδεδεγμένῳ, “ having received,” has been suggested by Sylburgius.
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