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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[3820] Here Grabe notes that what follows is a new exposition of the parable, and is by another and a later hand, as is shown by the refutation of Novatus towards the end.
XII.—Fragments Not Given in the Oxford Edition.
[3832] With an exclamation of surprise at the Latin translator giving a translation which is utterly unintelligible, Capperonn amends the text, substituting οὗ τόπος οὐδεὶς τῷ, etc., for οᾪ τόπος οᾪδεὶς τόπος τό, etc., and translates accordingly. The emendation is adopted, with the exception of the τῷ, instead of which τό is retained.
[3833] See Stromata, book v. chap. vi. p. 452, which is plainly the source from which this extract is taken.
[3834] We omit ὅτι, which the text has after δείξῃ, which seems to indicate the omission of a clause, but as it stands is superfluous. The Latin translator retains it; and according to the rendering, the translation would be, “showed that He ceased.”
[3835] This extract, down to “are we,” has already been given among the extracts from the Hypotyposes, p. 578.
[3836] This extract, almost verbatim, has been already given from Eusebius, among the extracts from the Hypotyposes, p. 579.
[3837] See p. 219, and the argument following, supra.
[3838] [The solemn words of our Lord about the perils of wealth and “the deceitfulness of riches” are much insisted on by Hermas, especially in the beautiful opening of the Similitudes (book iii.); and it seems remarkable, that, even in the age of martyrs and confessors, such warnings should have seemed needful. Clement is deeply impressed with the duty of enforcing such doctrine; and perhaps the germ of this very interesting essay is to be found in that eloquent passage in his Stromata (book ii. cap. 5, pp. 351, 352), to which the reader may do well to recur, using it as a preface to the following pages. Elucidation I.]
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