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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[3576] [See, supra, this chapter, p. 533, note 1.]
[3577] [Supra, p. 535, also note 1 p. 534.]
[3579] τὸ δὲ ἐπιτελεῖν διὰ τὸν δύσοιστον κοινὸν βίον is the reading of the text; which Potter amends, so as to bring out what is plainly the idea of the author, the reference to pleasure as the third end of actions, and the end pursued by ordinary men, by changing διά into ἡδέα, which is simple, and leaves δύσοιστον (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read διὰ τὴν ἡδονήν, which is adopted above.
Chapter VIII.—The Gnostic So Addicted to Truth as Not to Need to Use an Oath.
[3580] Or, “persecuted;” for ἀδικουμένου (Lowth) and διωκομένου (Potter and Latin translator) have been both suggested instead of the reading of the text, διακονουμένου.
[3581] προσφέρεσθαι and προφέρεσθαι are both found here.
[3582] συνιέντας, and (Sylburgius) συνιόντας.
[3583] [Our Lord answered when adjured by the magistrate; but Christians objected to all extra-judicial oaths, their whole life being sworn to truth.]
[3584] [This must be noted, because our author seems to tolerate a departure from strict truth in the next chapter.]
Chapter IX.—Those Who Teach Others, Ought to Excel in Virtues.
[3585] [Philo is here quoted by editors, and a passage from Plato. “Sophists,” indeed! With insane persons, and in like cases, looser moralists have argued thus, but Clement justly credits it to Sophistry. Elucidation I.]
[3586] Rom. ii. 25; Eph. ii. 11. [Plainly, he introduces this example of an apparent inconsistency, because only so far he supposes the Gnostic may allow himself, without playing false, to temporize.]
[3587] 1 Cor. ix. 19, etc.
[3588] This sentence is obscure, and has been construed and amended variously.
Chapter X.—Steps to Perfection.
[3590] [Τῶν κατεπειγόντων γνῶσις. This definition must be borne in mind. It destroys all pretences that anything belonging to the faith, i.e., dogma, might belong to an esoteric system.]
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