Elucidations - The Stromata, Book 5

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I.
(Clement's Hebrew, p. 446, [100]note 8.)

On this matter having spoken in a former Elucidation (see
[101]Elucidation VIII. p. 443), I must here translate a few words from
Philo Judaeus. He says, "Before Abram was called, such was his name;
but afterward he was named Abraam, by the simple duplication of one
letter, which nevertheless enfolds a great significance. For Abram is
expounded to mean sublime father, but Abraam means elect father of
sound." Philo goes on to give his personal fancies in explication of
this whim. But, with Clement, Philo was an expert, to whom all
knowledge was to be credited in his specialty. This passage, however,
confirms the opinion of those who pronounce Clement destitute of
Hebrew, even in its elements. No need to say that Abram means something
like what Philo gives us, but Abraham is expounded in the Bible itself
(Genesis 17:3). The text of the LXX, seems to have been dubious to our
author's mind, and hence he fails back on Philo. But this of itself
appears decisive as to Clement's Hebrew scholarship.

II.
(The Beetle, cap. iv. p. 449, [102]note 6.)

Cicero notes the scarabaeus on the tongue, as identifying Apis, [3186]
the calf-god of the Egyptians. Now, this passage of our author seems to
me to clear up the Scriptural word gillulim in Deut. xxix. 17, where
the English margin reads, literally enough, dungy-gods. The word means,
things rolled about (Lev. xxvi. 30; Hab. ii. 18, 19; 1 Kings xv. 12);
on which compare Leighton (St. Peter, pp. 239, 746, and note).
Scripture seems to prove that this story of Clement's about the beetle
of the Egyptians, was known to the ancient Hebrews, and was the point
in their references to the gillulim (see Herod., book iii. cap. 28., or
Rawlinson's Trans., vol. ii. 353). The note in Migne ad loc. is also
well-worthy to be consulted.

III.
(The Tetrad, cap. vi. p. 452, [103]note 4.)

It is important to observe that "the patriarchal dispensation," as we
too carelessly speak, is pluralized by Clement. He clearly
distinguishes the three patriarchal dispensations, as given in Adam,
Noah, and Abraham; and then comes the Mosaic. The editor begs to be
pardoned for referring to his venerated and gifted father's division
(sustained by Clement's authority), which he used to insist should be
further enlarged so as to subdivide the first and the last, making
seven complete, and thus honouring the system of sevens which runs
through all Scripture. Thus Adam embraces Paradise, and the first
covenant after the fall; and the Christian covenant embraces a
millennial period. So that we have (1) Paradise, (2) Adam, (3) Noah (4)
Abraham, (5) Moses, (6) Christ (7) a millennial period, preluding the
Judgment and the Everlasting Kingdom. My venerated and most erudite
instructor in theology, the late Dr. Jarvis, in his Church of the
Redeemed, expounds a dispensation as identified by (1) a covenant,
original or renewed, (2) a sign or sacrament, and (3) a closing
judgment. (See pp. 4, 5, and elsewhere in the great work I have named.)
Thus (1) the Tree of Life, (2) the institution of sacrifice, (3) the
rainbow, (4) circumcision, (5) the ark, (6) the baptismal and
eucharistic sacraments, and (7) the same renewed and glorified by the
conversion of nations are the symbols. The covenants and the judgments
are easily identified, ending with the universal Judgment.

Dr. Jarvis died, leaving his work unfinished; but the Church of the
Redeemed is a book complete in itself, embodying the results of a vast
erudition, and of a devout familiarity with Scripture. It begins with
Adam, and ends with the downfall of Jerusalem (the typical judgment),
which closed the Mosaic dispensation. It is written in a pellucid
style, and with a fastidious use of the English language; and it is the
noblest introduction to the understanding of the New Testament, with
which I am acquainted. That such a work should be almost unknown in
American literature, of which it should be a conspicuous ornament, is a
sad commentary upon the taste of the period when it was given to the
public. [3187]

IV.
(The Golden Candlestick, cap. vi. p. 452, [104]note 6.)

The seven gifts of the Spirit seem to be prefigured in this symbol,
corresponding to the seven (spirits) lamps before the throne in the
vision of St. John (see Rev. i. 4, iii. 1, iv. 5, and v. 6; also Isa.
xi. 1, 2, and Zech. iii. 9, and iv. 10). The prediction of Isaiah
intimates the anointing of Jesus at his baptism, and the outpouring of
these gifts upon the Christian Church.

V.
(Symbols, cap. vi. p. 453, note 3.)

Clement regards the symbols of the divine law as symbols merely, and
not images in the sense of the Decalogue. Whatever we may think of this
distinction, his argument destroys the fallacy of the Trent Catechism,
which pleads the Levitical symbols in favour of images in "the likeness
of holy things," and which virtually abrogates the second commandment.
Images of God the Father (crowned with the Papal tiara) are everywhere
to be seen in the Latin churches, and countless images of all heavenly
things are everywhere worshipped under the fallacy which Clement
rejects. Pascal exposes the distinctions without a difference, by which
God's laws are evacuated of all force in Jesuit theology; but the
hairsplitting distinctions, about "bowing down to images and
worshipping them," which infect the Trent theology, are equal to the
worst of Pascal's instances. [3188] It is with profound regret that I
insert this testimony; but it seems necessary, because garblings of
patristic authorities, which begin to appear in America, make an
accurate and intelligent study of the Ante-Nicene Fathers a necessity
for the American theologian.

VI.
(Perfection, cap. x. p. 459, [105]note 2.)

The teleioi of the ancient canons were rather the complete than the
perfect, as understood by the ancients. Clement's Gnostic is
"complete," and goes on to moral perfection. Now, does not St. Paul
make a similar distinction between babes in Christ, and those "complete
in Him?"(Col. ii. 10.) The pepleromenoi of this passage, referring to
the "thoroughly furnished" Christian (fully equipped for his work and
warfare), has thrown light on many passages of the fathers and of the
old canons, in my experience; and I merely make the suggestion for what
it may be worth. See Bunsen's Church and Home Book (Hippol., iii. 82,
83, et seqq.) for the rules (1) governing all Christians, and (2) those
called "the faithful," by way of eminence. So, in our days, not all
believers are communicants.

VII.
(The Unknown God, cap. xii. p. 464, [106]note 1.)

Must we retain "too superstitious," even in the Revised Version? (Which
see ad loc.) Bunsen's rendering of deisidaimonia, by demon-fear, [3189]
is not English; but it suggests the common view of scholars, upon the
passage, and leads me to suppose that the learned and venerable company
of revisers could not agree on any English that would answer. That St.
Paul paid the Athenians a compliment, as devout in their way, i.e., God
fearing towards their divinities, will not be denied. Clement seems to
have so understood it, and hence his constant effort to show that we
must recognise, in dealing with Gentiles, whatever of elementary good
God has permitted to exist among them. May we not admit this principle,
at least so far as to believe that Divine Providence led the Athenians
to set up the very inscription which was to prompt Christ's apostle to
an ingenious interpretation, and to an equally ingenious use of it, so
avoiding a direct conflict with their laws? This they had charged on
him (Acts xvii. 18), as before on Socrates.

VIII.
(Xenocrates and Democritus, cap. xiii. p. 465, note 3.)

My grave and studious reader will forgive me, here, for a reference to
Stromata of a widely different sort. Dulce est desipere, etc. One
sometimes finds instruction and relief amid the intense nonsense of
"agnostic" and other "philosophies" of our days, in turning to a
healthful intellect which "answers fools according to their folly." I
confess myself an occasional reader of the vastly entertaining and
suggestive Noctes of Christopher North, which may be excused by the
famous example of a Father of the Church, who delighted in
Aristophanes. [3190] To illustrate this passage of Clement, then, let
me refer to Professor Wilson's intense sympathy with animals. See the
real eloquence of his reference to the dogs of Homer and of Sir Walter
Scott. [3191] "The Ettrick Shepherd" somewhere wondered, whether some
dogs are not gifted with souls; and, in the passage referred to, it is
asked, whether the dog of Ulysses could have been destitute of an
immortal spirit. On another occasion, Christopher breaks out with
something like this: "Let me prefer the man who thinks so, to the
miserable atheist whose creed is dust." He looks upon his dog "Fro,"
and continues (while the noble animal seems listening), "Yes, better a
thousand times, O Fro, to believe that my faithful dog shall bear me
company,' than that the soul of a Newton perishes at death," etc. How
often have I regaled myself with the wholesome tonic of such dog loving
sport, after turning with disgust from some God hating and
mandestroying argument of "modern science," falsely so called.

IX.
(Plato's Prophecy, cap. xiv. p. 470, [107]note 2.)

My references at this point are worthy of being enlarged upon. I
subjoin the following as additional. On this sublime passage, Jones of
Nayland remarks, [3192] "The greatest moral philosopher of the Greeks
declared, with a kind of prescience, that, if a man perfectly just were
to come upon earth, he would be impoverished and scourged, and bound as
a criminal; and, when he had suffered all manner of indignities, would
be put to the shameful death of (suspension or) crucifixion." "Several
of the Fathers," he adds, "have taken notice of this extraordinary
passage in Plato, looking upon it as a prediction of the sufferings of
the Just One, Jesus Christ." He refers us to Grotius (De Veritate, iv.
sec. 12) and to Meric Casaubon (On Credulity, p. 135). The passage from
Plato (Rep., ii. 5) impressed the mind of Cicero. (See his Rep., iii.
17.)
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[3186] De Nat. Deor., ed. Delphin., vol. xiv. p. 852.
[3187] Boston, 1850.
[3188] In the Provincial Letters, passim.
[3189] Hippol., vol. iii. p. 200.
[3190] Chrysostom.
[3191] Vol. iv. pp. 104-107.
[3192] Works, vol. iv. p. 205.

The Pastor of Hermas - Introductions

The Pastor of Hermas: Book 1

The Pastor of Hermas: Book 2

The Pastor of Hermas: Book 3

Tatian the Assyrian's Address to the Greeks

Fragments - Tatian the Assyrian

Theophilus of Antioch - Introduction

Theophilus of Antioch to Autolycus: Book 1

Theophilus of Antioch to Autolycus: Book 2

Theophilus of Antioch to Autolycus: Book 3

Athenagoras

A Plea for Christians by Athenagoras the Athenian: Philosopher and Christian

The Treatise of Athenagoras the Athenian, Philosopher and Christian, on the Resurrection of the Dead

Clement of Alexandria - Introductory Note

Exhortation to the Heathen

The Instructor (Paedagogus) - Book 1

The Instructor (Paedagogus) - Book 2

The Instructor (Paedagogus) - Book 3

Elucidations - Clement of Alexandria

The Stromata, or Miscellanies - Book 1

Elucidations - Purpose of the Stromata

The Stromata, or Miscellanies - Book 2

Elucidations - The Stromata, Book 2

The Stromata, or Miscellanies - Book 3

The Stromata, or Miscellanies - Book 4

Elucidations - The Stromata, Book 4

The Stromata, or Miscellanies - Book 5

Elucidations - The Stromata, Book 5

The Stromata, or Miscellanies - Book 6

Elucidations - The Stromata, Book 6

The Stromata, or Miscellanies - Book 7

Elucidations - The Stromata, Book 7

The Stromata, or Miscellanies - Book 8

Elucidations - The Stromata, Book 8

Fragments of Clemens Alexandrinus

Clemens Alexandrinus on the Salvation of the Rich Man

Elucidations - Clemens Alexandrinus on the Salvation of the Rich Man