The Stromata (Book II)
Chapter 1. Introductory.
Whatever the explication necessary on the point in hand shall demand, shall be embraced, and especially what is occult in the barbarian philosophy, the department of symbol and enigma; which those who have subjected the teaching of the ancients to systematic philosophic study have affected, as being in the highest degree serviceable, nay, absolutely necessary to the knowledge of truth. In addition, it will in my opinion form an appropriate sequel to defend those tenets, on account of which the Greeks assail us, making use of a few Scriptures, if perchance the Jew also may listen and be able quietly to turn from what he has believed to Him on whom he has not believed. The ingenuous among the philosophers will then with propriety be taken up in a friendly exposure both of their life and of the discovery of new dogmas, not in the way of our avenging ourselves on our detractors (for that is far from being the case with those who have learned to bless those who curse, even though they needlessly discharge on us words of blasphemy), but with a view to their conversion; if by any means these adepts in wisdom may feel ashamed, being brought to their senses by barbarian demonstration; so as to be able, although late, to see clearly of what sort are the intellectual acquisitions for which they make pilgrimages over the seas. Those they have stolen are to be pointed out, that we may thereby pull down their conceit; and of those on the discovery of which through investigation they plume themselves, the refutation will be furnished. By consequence, also we must treat of what is called the curriculum of study — how far it is serviceable; and of astrology, and mathematics, and magic, and sorcery. For all the Greeks boast of these as the highest sciences. He who reproves boldly is a peacemaker. We lave often said already that we have neither practiced nor do we study the expressing ourselves in pure Greek; for this suits those who seduce the multitude from the truth. But true philosophic demonstration will contribute to the profit not of the listeners’ tongues, but of their minds. And, in my opinion, he who is solicitous about truth ought not to frame his language with artfulness and care, but only to try to express his meaning as he best can. For those who are particular about words, and devote their time to them, miss the things. It is a feat fit for the gardener to pluck without injury the rose that is growing among the thorns; and for the craftsman to find out the pearl buried in the oyster’s flesh. And they say that fowls have flesh of the most agreeable quality, when, through not being supplied with abundance of food, they pick their sustenance with difficulty, scraping with their feet. If any one, then, speculating on what is similar, wants to arrive at the truth [that is] in the numerous Greek plausibilities, like the real face beneath masks, he will hunt it out with much pains. For the power that appeared in the vision to Hermas said, Whatever may be revealed to you, shall be revealed.
Chapter 5. He Proves by Several Examples that the Greeks Drew from the Sacred Writers
Now among the Greeks, Minos the king of nine years’ reign, and familiar friend of Zeus, is celebrated in song; they having heard how once God conversed with Moses, as one speaking with his friend.
Exodus 33:11 Moses, then, was a sage, king, legislator. But our Saviour surpasses all human nature. He is so lovely, as to be alone loved by us, whose hearts are set on the true beauty, for He was the true light.
John 1:9 He is shown to be a King, as such hailed by unsophisticated children and by the unbelieving and ignorant Jews, and heralded by the prophets. So rich is He, that He despised the whole earth, and the gold above and beneath it, with all glory, when given to Him by the adversary. What need is there to say that He is the only High Priest, who alone possesses the knowledge of the worship of God? He is Melchizedek, King of peace,
Hebrews 7:2 the most fit of all to head the race of men. A legislator too, inasmuch as He gave the law by the mouth of the prophets, enjoining and teaching most distinctly what things are to be done, and what not. Who of nobler lineage than He whose only Father is God? Come, then, let us produce Plato assenting to those very dogmas. The wise man he calls rich in the Phœdrus, when he says, O dear Pan, and whatever other gods are here, grant me to become fair within; and whatever external things I have, let them be agreeable to what is within. I would reckon the wise man rich.
And the Athenian stranger, finding fault with those who think that those who have many possessions are rich, speaks thus: For the very rich to be also good is impossible — those, I mean, whom the multitude count rich. Those they call rich, who, among a few men, are owners of the possessions worth most money; which any bad man may possess.
The whole world of wealth belongs to the believer,
Solomon says, but not a penny to the unbeliever.
Much more, then, is the Scripture to be believed which says, It is easier for a camel to go through the eye of a needle, than for a rich man
Matthew 19:24 to lead a philosophic life. But, on the other hand, it blesses the poor;
Matthew 5:3 as Plato understood when he said, It is not the diminishing of one’s resources, but the augmenting of insatiableness, that is to be considered poverty; for it is not slender means that ever constitutes poverty, but insatiableness, from which the good man being free, will also be rich.
And in Alcibiades he calls vice a servile thing, and virtue the attribute of freemen. Take away from you the heavy yoke, and take up the easy one,
Matthew 11:28-30 says the Scripture; as also the poets call [vice] a slavish yoke. And the expression, You have sold yourselves to your sins,
agrees with what is said above: Every one, then, who commits sin is a slave; and the slave abides not in the house forever. But if the Son shall make you free, then shall you be free, and the truth shall make you free.
John 8:32-36
Chapter 9. The Connection of the Christian Virtues
Philanthropy, in order to which also, is natural affection, being a loving treatment of men, and natural affection, which is a congenial habit exercised in the love of friends or domestics, follow in the train of love. And if the real man within us is the spiritual, philanthropy is brotherly love to those who participate, in the same spirit. Natural affection, on the other hand, is the preservation of good-will, or of affection; and affection is its perfect demonstration; and to be beloved is to please in behaviour, by drawing and attracting. And persons are brought to sameness by consent, which is the knowledge of the good things that are enjoyed in common. For community of sentiment (ὁμογνωμοσύνη) is harmony of opinions (συμφωνία γνωμῶν). Let your love be without dissimulation,
it is said; and abhorring what is evil, let us become attached to what is good, to brotherly love,
and so on, down to If it be possible, as much as lies in you, living peaceably with all men.
Then be not overcome of evil,
it is said, but overcome evil with good.
And the same apostle owns that he bears witness to the Jews, that they have a zeal of God, but not according to knowledge. For, being ignorant of God’s righteousness, and seeking to establish their own, they have not submitted themselves to the righteousness of God.
Romans 10:2-3 For they did not know and do the will of the law; but what they supposed, that they thought the law wished. And they did not believe the law as prophesying, but the bare word; and they followed through fear, not through disposition and faith. For Christ is the end of the law for righteousness,
Romans 10:4 who was prophesied by the law to every one that believes. Whence it was said to them by Moses, I will provoke you to jealousy by them that are not a people; and I will anger you by a foolish nation, that is, by one that has become disposed to obedience.
Romans 10:19; Deuteronomy 32:21 And by Isaiah it is said, I was found of them that sought Me not; I was made manifest to them that inquired not after Me,
Isaiah 45:2; Romans 10:20-21 — manifestly previous to the coming of the Lord; after which to Israel, the things prophesied, are now appropriately spoken: I have stretched out My hands all the day long to a disobedient and gainsaying people.
Do you see the cause of the calling from among the nations, clearly declared, by the prophet, to be the disobedience and gainsaying of the people? Then the goodness of God is shown also in their case. For the apostle says, But through their transgression salvation has come to the Gentiles, to provoke them to jealousy
Romans 11:11 and to willingness to repent. And the Shepherd, speaking plainly of those who had fallen asleep, recognises certain righteous among Gentiles and Jews, not only before the appearance of Christ, but before the law, in virtue of acceptance before God — as Abel, as Noah, as any other righteous man. He says accordingly, that the apostles and teachers, who had preached the name of the Son of God, and had fallen asleep, in power and by faith, preached to those that had fallen asleep before
Then he subjoins: And they gave them the seal of preaching. They descended, therefore, with them into the water, and again ascended. But these descended alive, and again ascended alive. But those, who had fallen asleep before, descended dead, but ascended alive. By these, therefore, they were made alive, and knew the name of the Son of God. Wherefore also they ascended with them, and fitted into the structure of the tower, and unhewn were built up together; they fell asleep in righteousness and in great purity, but wanted only this seal.
For when the Gentiles, which have not the law, do by nature the things of the law, these, having not the law, are a law unto themselves,
Romans 2:14 according to the apostle.
Chapter 15. On the Different Kinds of Voluntary Actions, and the Sins Thence Proceeding
David, too, and Moses before David, show the knowledge of the three precepts in the following words: Blessed is the man who walks not in the counsel of the ungodly;
as the fishes go down to the depths in darkness; for those which have not scales, which Moses prohibits touching, feed at the bottom of the sea. Nor stands in the way of sinners,
as those who, while appearing to fear the Lord, commit sin, like the sow, for when hungry it cries, and when full knows not its owner. Nor sits in the chair of pestilences,
as birds ready for prey. And Moses enjoined not to eat the sow, nor the eagle, nor the hawk, nor the raven, nor any fish without scales. So far Barnabas. And I heard one skilled in such matters say that the counsel of the ungodly
was the heathen, and the way of sinners
the Jewish persuasion, and explain the chair of pestilence
of heresies. And another said, with more propriety, that the first blessing was assigned to those who had not followed wicked sentiments which revolt from God; the second to those who do not remain in the wide and broad road, whether they be those who have been brought up in the law, or Gentiles who have repented. And the chair of pestilences
will be the theatres and tribunals, or rather the compliance with wicked and deadly powers, and complicity with their deeds. But his delight is in the law of the Lord .
Peter in his Preaching called the Lord, Law and Logos. The legislator seems to teach differently the interpretation of the three forms of sin— understanding by the mute fishes sins of word, for there are times in which silence is better than speech, for silence has a safe recompense; sins of deed, by the rapacious and carnivorous birds. The sow delights in dirt and dung; and we ought not to have a conscience
that is defiled.
1 Corinthians 8:7
The Stromata (Book V)
Chapter 4. Divine Things Wrapped Up in Figures Both in the Sacred and in Heathen Writers
The philosophers did not exert themselves in contemning the appearance of the Lord. It therefore follows that it is the opinion of the wise among the Jews which the apostle inveighs against. Wherefore he adds, But we preach, as it is written, what eye has not seen, and ear has not heard, and has not entered into the heart of man, what God has prepared for them that love Him. For God has revealed it to us by the Spirit. For the Spirit searches all things, even the deep things of God.
1 Corinthians 2:9-10 For he recognises the spiritual man and the Gnostic as the disciple of the Holy Spirit dispensed by God, which is the mind of Christ. But the natural man receives not the things of the Spirit, for they are foolishness to him.
1 Corinthians 2:14 Now the apostle, in contradistinction to gnostic perfection, calls the common faith the foundation, and sometimes milk, writing on this wise: Brethren, I could not speak to you as to spiritual, but as to carnal, to babes in Christ. I have fed you with milk, not with meat: for you were not able. Neither yet are you now able. For you are yet carnal: for whereas there is among you envy and strife, are you not carnal, and walk as men?
1 Corinthians 3:1-3 Which things are the choice of those men who are sinners. But those who abstain from these things give their thoughts to divine things, and partake of gnostic food. According to the grace,
it is said, given to me as a wise master builder, I have laid the foundation. And another builds on it gold and silver, precious stones.
1 Corinthians 3:10-13 Such is the gnostic superstructure on the foundation of faith in Christ Jesus. But the stubble, and the wood, and the hay,
are the additions of heresies. But the fire shall try every man’s work, of what sort it is.
In allusion to the gnostic edifice also in the Epistle to the Romans, he says, For I desire to see you, that I may impart unto you a spiritual gift, that you may be established.
Romans 1:11 It was impossible that gifts of this sort could be written without disguise.
The Stromata (Book VI)
Chapter 5. The Greeks Had Some Knowledge of the True God
And that the men of highest repute among the Greeks knew God, not by positive knowledge, but by indirect expression, Peter says in the Preaching: Know then that there is one God, who made the beginning of all things, and holds the power of the end; and is the Invisible, who sees all things; incapable of being contained, who contains all things; needing nothing, whom all things need, and by whom they are; incomprehensible, everlasting, unmade, who made all things by the ‘Word of His power,’ that is, according to the gnostic scripture, His Son.
Then he adds: Worship this God not as the Greeks,
— signifying plainly, that the excellent among the Greeks worshipped the same God as we, but that they had not learned by perfect knowledge that which was delivered by the Son. Do not then worship,
he did not say, the God whom the Greeks worship, but as the Greeks,
— changing the manner of the worship of God, not announcing another God. What, then, the expression not as the Greeks
means, Peter himself shall explain, as he adds: Since they are carried away by ignorance, and know not God
(as we do, according to the perfect knowledge); but giving shape to the things of which He gave them the power for use — stocks and stones, brass and iron, gold and silver — matter — and setting up the things which are slaves for use and possession, worship them. And what God has given to them for food — the fowls of the air, and the fish of the sea, and the creeping things of the earth, and the wild beasts with the four-footed cattle of the field, weasels and mice, cats and dogs and apes, and their own proper food — they sacrifice as sacrifices to mortals; and offering dead things to the dead, as to gods, are unthankful to God, denying His existence by these things.
And that it is said, that we and the Greeks know the same God, though not in the same way, he will infer thus: Neither worship as the Jews; for they, thinking that they only know God, do not know Him, adoring as they do angels and archangels, the month and the moon. And if the moon be not visible, they do not hold the Sabbath, which is called the first; nor do they hold the new moon, nor the feast of unleavened bread, nor the feast, nor the great day.
Then he gives the finishing stroke to the question: So do that also, learning holily and righteously what we deliver to you; keep them, worshipping God in a new way, by Christ.
For we find in the Scriptures, as the Lord says: Behold, I make with you a new covenant, not as I made with your fathers in Mount Horeb.
Jeremiah 31:31-32; Hebrews 8:8-10 He made a new covenant with us; for what belonged to the Greeks and Jews is old. But we, who worship Him in a new way, in the third form, are Christians. For clearly, as I think, he showed that the one and only God was known by the Greeks in a Gentile way, by the Jews Judaically, and in a new and spiritual way by us.
And further, that the same God that furnished both the Covenants was the giver of Greek philosophy to the Greeks, by which the Almighty is glorified among the Greeks, he shows. And it is clear from this. Accordingly, then, from the Hellenic training, and also from that of the law are gathered into the one race of the saved people those who accept faith: not that the three peoples are separated by time, so that one might suppose three natures, but trained in different Covenants of the one Lord, by the word of the one Lord. For that, as God wished to save the Jews by giving to them prophets, so also by raising up prophets of their own in their own tongue, as they were able to receive God’s beneficence, He distinguished the most excellent of the Greeks from the common herd, in addition to Peter’s Preaching,
the Apostle Paul will show, saying: Take also the Hellenic books, read the Sibyl, how it is shown that God is one, and how the future is indicated. And taking Hystaspes, read, and you will find much more luminously and distinctly the Son of God described, and how many kings shall draw up their forces against Christ, hating Him and those that bear His name, and His faithful ones, and His patience, and His coming.
Then in one word he asks us, Whose is the world, and all that is in the world? Are they not God’s?
Wherefore Peter says, that the Lord said to the apostles: If any one of Israel then, wishes to repent, and by my name to believe in God, his sins shall be forgiven him, after twelve years. Go forth into the world, that no one may say, We have not heard.
Chapter 6. The Gospel Was Preached to Jews and Gentiles in Hades.
But as the proclamation [of the Gospel] has come now at the fit time, so also at the fit time were the Law and the Prophets given to the Barbarians, and Philosophy to the Greeks, to fit their ears for the Gospel. Therefore,
says the Lord who delivered Israel, in an acceptable time have I heard you, and in a day of salvation have I helped you. And I have given you for a Covenant to the nations; that you might inhabit the earth, and receive the inheritance of the wilderness; saying to those that are in bonds, Come forth; and to those that are in darkness, Show yourselves.
For if the prisoners
are the Jews, of whom the Lord said, Come forth, you that will, from your bonds,
— meaning the voluntary bound, and who have taken on them the burdens grievous to be borne
Matthew 23:4; Luke 11:46 by human injunction — it is plain that those in darkness
are they who have the ruling faculty of the soul buried in idolatry.
For to those who were righteous according to the law, faith was wanting. Wherefore also the Lord, in healing them, said, Your faith has saved you.
But to those that were righteous according to philosophy, not only faith in the Lord, but also the abandonment of idolatry, were necessary. Straightway, on the revelation of the truth, they also repented of their previous conduct.
Wherefore the Lord preached the Gospel to those in Hades. Accordingly the Scripture says, Hades says to Destruction, We have not seen His form, but we have heard His voice.
It is not plainly the place, which, the words above say, heard the voice, but those who have been put in Hades, and have abandoned themselves to destruction, as persons who have thrown themselves voluntarily from a ship into the sea. They, then, are those that hear the divine power and voice. For who in his senses can suppose the souls of the righteous and those of sinners in the same condemnation, charging Providence with injustice?
But how? Do not [the Scriptures] show that the Lord preached the Gospel to those that perished in the flood, or rather had been chained, and to those kept in ward and guard
? 1 Peter 3:19-20 And it has been shown also, in the second book of the Stromata, that the apostles, following the Lord, preached the Gospel to those in Hades. For it was requisite, in my opinion, that as here, so also there, the best of the disciples should be imitators of the Master; so that He should bring to repentance those belonging to the Hebrews, and they the Gentiles; that is, those who had lived in righteousness according to the Law and Philosophy, who had ended life not perfectly, but sinfully. For it was suitable to the divine administration, that those possessed of greater worth in righteousness, and whose life had been pre-eminent, on repenting of their transgressions, though found in another place, yet being confessedly of the number of the people of God Almighty, should be saved, each one according to his individual knowledge.
And, as I think, the Saviour also exerts His might because it is His work to save; which accordingly He also did by drawing to salvation those who became willing, by the preaching [of the Gospel], to believe in Him, wherever they were. If, then, the Lord descended to Hades for no other end but to preach the Gospel, as He did descend; it was either to preach the Gospel to all or to the Hebrews only. If, accordingly, to all, then all who believe shall be saved, although they may be of the Gentiles, on making their profession there; since God’s punishments are saving and disciplinary, leading to conversion, and choosing rather the repentance them the death of a sinner; and especially since souls, although darkened by passions, when released from their bodies, are able to perceive more clearly, because of their being no longer obstructed by the paltry flesh.
If, then, He preached only to the Jews, who wanted the knowledge and faith of the Saviour, it is plain that, since God is no respecter of persons, the apostles also, as here, so there preached the Gospel to those of the heathen who were ready for conversion. And it is well said by the Shepherd, They went down with them therefore into the water, and again ascended. But these descended alive, and again ascended alive. But those who had fallen asleep, descended dead, but ascended alive.
Further the Gospel Matthew 27:52 says, that many bodies of those that slept arose,
— plainly as having been translated to a better state. There took place, then, a universal movement and translation through the economy of the Saviour.
One righteous man, then, differs not, as righteous, from another righteous man, whether he be of the Law or a Greek. For God is not only Lord of the Jews, but of all men, and more nearly the Father of those who know Him. For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith, and judged to be righteous — it is evident that those, too, who were outside of the Law, having lived rightly, in consequence of the peculiar nature of the voice, though they are in Hades and in ward, 1 Peter 3:19 on hearing the voice of the Lord, whether that of His own person or that acting through His apostles, with all speed turned and believed. For we remember that the Lord is the power of God,
1 Corinthians 1:24 and power can never be weak.
So I think it is demonstrated that the God being good, and the Lord powerful, they save with a righteousness and equality which extend to all that turn to Him, whether here or elsewhere. For it is not here alone that the active power of God is beforehand, but it is everywhere and is always at work. Accordingly, in the Preaching of Peter, the Lord says to the disciples after the resurrection, I have chosen you twelve disciples, judging you worthy of me,
whom the Lord wished to be apostles, having judged them faithful, sending them into the world to the men on the earth, that they may know that there is one God, showing clearly what would take place by the faith of Christ; that they who heard and believed should be saved; and that those who believed not, after having heard, should bear witness, not having the excuse to allege, We have not heard.
What then? Did not the same dispensation obtain in Hades, so that even there, all the souls, on hearing the proclamation, might either exhibit repentance, or confess that their punishment was just, because they believed not? And it were the exercise of no ordinary arbitrariness, for those who had departed before the advent of the Lord (not having the Gospel preached to them, and having afforded no ground from themselves, in consequence of believing or not) to obtain either salvation or punishment. For it is not right that these should be condemned without trial, and that those alone who lived after the advent should have the advantage of the divine righteousness. But to all rational souls it was said from above, Whatever one of you has done in ignorance, without clearly knowing God, if, on becoming conscious, he repent, all his sins will be forgiven him.
For, behold,
it is said, I have set before your face death and life, that you may choose life.
God says that He set, not that He made both, in order to the comparison of choice. And in another Scripture He says, If you hear Me, and be willing, you shall eat the good of the land. But if you hear Me not, and are not willing, the sword shall devour you: for the mouth of the Lord has spoken these things.
Isaiah 1:19-20
Again, David expressly (or rather the Lord in the person of the saint, and the same from the foundation of the world is each one who at different periods is saved, and shall be saved by faith) says, My heart was glad, and my tongue rejoiced, and my flesh shall still rest in hope. For You shall not leave my soul in hell, nor will You give Your holy one to see corruption. You have made known to me the paths of life, You will make me full of joy in Your presence.
As, then, the people was precious to the Lord, so also is the entire holy people; he also who is converted from the Gentiles, who was prophesied under the name of proselyte, along with the Jew. For rightly the Scripture says, that the ox and the bear shall come together.
Isaiah 11:7 For the Jew is designated by the ox, from the animal under the yoke being reckoned clean, according to the law; for the ox both parts the hoof and chews the cud. And the Gentile is designated by the bear, which is an unclean and wild beast. And this animal brings forth a shapeless lump of flesh, which it shapes into the likeness of a beast solely by its tongue. For he who is convened from among the Gentiles is formed from a beastlike life to gentleness by the word; and, when once tamed, is made clean, just as the ox. For example, the prophet says, The sirens, and the daughters of the sparrows, and all the beasts of the field, shall bless me.
Isaiah 43:20 Of the number of unclean animals, the wild beasts of the field are known to be, that is, of the world; since those who are wild in respect of faith, and polluted in life, and not purified by the righteousness which is according to the law, are called wild beasts. But changed from wild beasts by the faith of the Lord, they become men of God, advancing from the wish to change to the fact. For some the Lord exhorts, and to those who have already made the attempt he stretches forth His hand, and draws them up. For the Lord dreads not the face of any one, nor will He regard greatness; for He has made small and great, and cares alike for all.
Wisdom 6:7 And David says, For the heathen are fixed in the destruction they have caused; their foot is taken in the snare which they hid.
But the Lord was a refuge to the poor, a help in season also in affliction.
Those, then, that were in affliction had the Gospel seasonably proclaimed. And therefore it said, Declare among the heathen his pursuits,
that they may not be judged unjustly.
If, then, He preached the Gospel to those in the flesh that they might not be condemned unjustly, how is it conceivable that He did not for the same cause preach the Gospel to those who had departed this life before His advent? For the righteous Lord loves righteousness: His countenance beholds uprightness.
But he that loves wickedness hates his own soul.
If, then, in the deluge all sinful flesh perished, punishment having been inflicted on them for correction, we must first believe that the will of God, which is disciplinary and beneficent, saves those who turn to Him. Then, too, the more subtle substance, the soul, could never receive any injury from the grosser element of water, its subtle and simple nature rendering it impalpable, called as it is incorporeal. But whatever is gross, made so in consequence of sin, this is cast away along with the carnal spirit which lusts against the soul.
Now also Valentinus, the Coryphæus of those who herald community, in his book on The Intercourse of Friends, writes in these words: Many of the things that are written, though in common books, are found written in the church of God. For those sayings which proceed from the heart are vain. For the law written in the heart is the People of the Beloved — loved and loving Him.
For whether it be the Jewish writings or those of the philosophers that he calls the Common Books,
he makes the truth common. And Isidore, at once son and disciple to Basilides, in the first book of the Expositions of the Prophet Parchor, writes also in these words: The Attics say that certain things were intimated to Socrates, in consequence of a dæmon attending on him. And Aristotle says that all men are provided with dæmons, that attend on them during the time they are in the body — having taken this piece of prophetic instruction and transferred it to his own books, without acknowledging whence he had abstracted this statement.
And again, in the second book of his work, he thus writes: And let no one think that what we say is peculiar to the elect, was said before by any philosophers. For it is not a discovery of theirs. For having appropriated it from our prophets, they attributed it to him who is wise according to them.
Again, in the same: For to me it appears that those who profess to philosophize, do so that they may learn what is the winged oak, and the variegated robe on it, all of which Pherecydes has employed as theological allegories, having taken them from the prophecy of Cham.
Chapter 15. Different Degrees of Knowledge
Reasons for the meaning of Scripture being veiled.
For many reasons, then, the Scriptures hide the sense. First, that we may become inquisitive, and be ever on the watch for the discovery of the words of salvation. Then it was not suitable for all to understand, so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the Holy Spirit. Wherefore the holy mysteries of the prophecies are veiled in the parables— preserved for chosen men, selected to knowledge in consequence of their faith; for the style of the Scriptures is parabolic. Wherefore also the Lord, who was not of the world, came as one who was of the world to men. For He was clothed with all virtue; and it was His aim to lead man, the foster-child of the world, up to the objects of intellect, and to the most essential truths by knowledge, from one world to another.
Wherefore also He employed metaphorical description; for such is the parable — a narration based on some subject which is not the principal subject, but similar to the principal subject, and leading him who understands to what is the true and principal thing; or, as some say, a mode of speech presenting with vigour, by means of other circumstances, what is the principal subject.
And now also the whole economy which prophesied of the Lord appears indeed a parable to those who know not the truth, when one speaks and the rest hear that the Son of God— of Him who made the universe— assumed flesh, and was conceived in the virgin’s womb (as His material body was produced), and subsequently, as was the case, suffered and rose again, being to the Jews a stumbling-block, and to the Greeks foolishness,
as the apostle says.
But on the Scriptures being opened up, and declaring the truth to those who have ears, they proclaim the very suffering endured by the flesh, which the Lord assumed, to be the power and wisdom of God.
And finally, the parabolic style of Scripture being of the greatest antiquity, as we have shown, abounded most, as was to be expected, in the prophets, in order that the Holy Spirit might show that the philosophers among the Greeks, and the wise men among the Barbarians besides, were ignorant of the future coming of the Lord, and of the mystic teaching that was to be delivered by Him. Rightly then, prophecy, in proclaiming the Lord, in order not to seem to some to blaspheme while speaking what was beyond the ideas of the multitude, embodied its declarations in expressions capable of leading to other conceptions. Now all the prophets who foretold the Lord’s coming, and the holy mysteries accompanying it, were persecuted and killed. As also the Lord Himself, in explaining the Scriptures to them, and His disciples who preached the word like Him, and subsequently to His life, used parables. Whence also Peter, in his Preaching, speaking of the apostles, says: But we, unrolling the books of the prophets which we possess, who name Jesus Christ, partly in parables, partly in enigmas, partly expressly and in so many words, find His coming and death, and cross, and all the rest of the tortures which the Jews inflicted on Him, and His resurrection and assumption to heaven previous to the capture of Jerusalem. As it is written, These things are all that He behooves to suffer, and what should be after Him. Recognising them, therefore, we have believed in God in consequence of what is written respecting Him.
And after a little again he draws the inference that the Scriptures owed their origin to the divine providence, asserting as follows: For we know that God enjoined these things, and we say nothing apart from the Scriptures.
Now the Hebrew dialect, like all the rest, has certain properties, consisting in a mode of speech which exhibits the national character. Dialect is accordingly defined as a style of speech produced by the national character. But prophecy is not marked by those dialects. For in the Hellenic writings, what are called changes of figures purposely produce onscurations, deduced after the style of our prophecies. But this is effected through the voluntary departure from direct speech which takes place in metrical or offhand diction. A figure, then, is a form of speech transferred from what is literal to what is not literal, for the sake of the composition, and on account of a diction useful in speech.
But prophecy does not employ figurative forms in the expressions for the sake of beauty of diction. But from the fact that truth appertains not to all, it is veiled in manifold ways, causing the light to arise only on those who are initiated into knowledge, who seek the truth through love. The proverb, according to the Barbarian philosophy, is called a mode of prophecy, and the parable is so called, and the enigma in addition. Further also, they are called wisdom;
and again, as something different from it, instruction and words of prudence,
and turnings of words,
and true righteousness;
and again, teaching to direct judgment,
and subtlety to the simple,
which is the result of training, and perception and thought,
with which the young catechumen is imbued. Proverbs 1:1-4 He who hears these prophets, being wise, will be wiser. And the intelligent man will acquire rule, and will understand a parable and a dark saying, the words and enigmas of the wise.
And if it was the case that the Hellenic dialects received their appellation from Hellen, the son of Zeus, surnamed Deucalion, from the chronology which we have already exhibited, it is comparatively easy to perceive by how many generations the dialects that obtained among the Greeks are posterior to the language of the Hebrews.
But as the work advances, we shall in each section, noting the figures of speech mentioned above by the prophet, exhibit the gnostic mode of life, showing it systematically according to the rule of the truth.
Did not the Power also, that appeared to Hermas in the Vision, in the form of the Church, give for transcription the book which she wished to be made known to the elect? And this, he says, he transcribed to the letter, without finding how to complete the syllables. And this signified that the Scripture is clear to all, when taken according to the bare reading; and that this is the faith which occupies the place of the rudiments. Wherefore also the figurative expression is employed, reading according to the letter;
while we understand that the gnostic unfolding of the Scriptures, when faith has already reached an advanced state, is likened to reading according to the syllables.
Further, Esaias the prophet is ordered to take a new book, and write in it
Isaiah 8:1 certain things: the Spirit prophesying that through the exposition of the Scriptures there would come afterwards the sacred knowledge, which at that period was still unwritten, because not yet known. For it was spoken from the beginning to those only who understand. Now that the Saviour has taught the apostles, the unwritten rendering of the written [Scripture] has been handed down also to us, inscribed by the power of God on hearts new, according to the renovation of the book. Thus those of highest repute among the Greeks, dedicate the fruit of the pomegranate to Hermes, who they say is speech, on account of its interpretation. For speech conceals much. Rightly, therefore, Jesus the son of Nave saw Moses, when taken up [to heaven], double — one Moses with the angels, and one on the mountains, honoured with burial in their ravines. And Jesus saw this spectacle below, being elevated by the Spirit, along also with Caleb. But both do not see similarly. But the one descended with greater speed, as if the weight he carried was great; while the other, on descending after him, subsequently related the glory which he beheld, being able to perceive more than the other as having grown purer; the narrative, in my opinion, showing that knowledge is not the privilege of all. Since some look at the body of the Scriptures, the expressions and the names as to the body of Moses; while others see through to the thoughts and what it is signified by the names, seeking the Moses that is with the angels.
Many also of those who called to the Lord said, Son of David, have mercy on me.
A few, too, knew Him as the Son of God; as Peter, whom also He pronounced blessed, for flesh and blood revealed not the truth to him, but His Father in heaven,
Matthew 16:17 — showing that the Gnostic recognises the Son of the Omnipotent, not by His flesh conceived in the womb, but by the Father’s own power. That it is therefore not only to those who read simply that the acquisition of the truth is so difficult, but that not even to those whose prerogative the knowledge of the truth is, is the contemplation of it vouch-safed all at once, the history of Moses teaches, until, accustomed to gaze, at the Hebrews on the glory of Moses, and the prophets of Israel on the visions of angels, so we also become able to look the splendours of truth in the face.
Chapter 17. Philosophy Conveys Only an Imperfect Knowledge of God
Rightly, then, to the Jews belonged the Law, and to the Greeks Philosophy, until the Advent; and after that came the universal calling to be a peculiar people of righteousness, through the teaching which flows from faith, brought together by one Lord, the only God of both Greeks and Barbarians, or rather of the whole race of men. We have often called by the name philosophy that portion of truth attained through philosophy, although but partial.
The Stromata (Book VII)
Chapter 18. The Distinction Between Clean and Unclean Animals in the Law Symbolical of the Distinction Between the Church, and Jews, and Heretics
After showing a little peep-hole to those who love to contemplate the Church from the law of sacrifices respecting clean and unclean animals (inasmuch as thus the common Jews and the heretics are distinguished mystically from the divine Church), let us bring the discourse to a close.
For such of the sacrifices as part the hoof, and ruminate, the Scripture represents as clean and acceptable to God; since the just obtain access to the Father and to the Son by faith. For this is the stability of those who part the hoof, those who study the oracles of God night and day, and ruminate them in the soul’s receptacle for instructions; which gnostic exercise the Law expresses under the figure of the rumination of the clean animal. But such as have neither the one nor the other of those qualities it separates as unclean.
Now those that ruminate, but do not part the hoof, indicate the majority of the Jews, who have indeed the oracles of God, but have not faith, and the step which, resting on the truth, conveys to the Father by the Son. Whence also this kind of cattle are apt to slip, not having a division in the foot, and not resting on the twofold support of faith. For no man,
it is said, knows the Father, but he to whom the Son shall reveal Him.
Luke 10:22
And again, those also are likewise unclean that part the hoof, but do not ruminate. For these point out the heretics, who indeed go upon the name of the Father and the Son, but are incapable of triturating and grinding down the clear declaration of the oracles, and who, besides, perform the works of righteousness coarsely and not with precision, if they perform them at all. To such the Lord says, Why will you call me Lord, Lord, and do not the things which I say?
Luke 6:46
And those that neither part the hoof nor chew the cud are entirely unclean.
Source. New Advent – Translated by William Wilson. From Ante-Nicene Fathers, Vol. 2. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/0210.htm>.
From the Books of the Hypotyposes.
Eusebius: Ecclesiastical History, Book VI. II. 15.
Then, also, as the divine Scripture says, Herod, on the execution of James, seeing that what was done pleased the Jews, laid hands also on Peter; and having put him in chains, would have presently put him to death, had not an angel in a divine vision appeared to him by night, and wondrously releasing him from his bonds, sent him away to the ministry of preaching.
Fragments Found in Greek Only in the Oxford Edition.
From the Last Work on the Passover. (Quoted in the Paschal Chronicle.)
Accordingly, in the years gone by, Jesus went to eat the passover sacrificed by the Jews, keeping the feast. But when he had preached He who was the Passover, the Lamb of God, led as a sheep to the slaughter, presently taught His disciples the mystery of the type on the thirteenth day, on which also they inquired, Where will You that we prepare for You to eat the passover?
Matthew 26:17 It was on this day, then, that both the consecration of the unleavened bread and the preparation for the feast took place. Whence John naturally describes the disciples as already previously prepared to have their feet washed by the Lord. And on the following day our Saviour suffered, He who was the Passover, propitiously sacrificed by the Jews.
Fragments Not Given in the Oxford Edition.
3. From the Unpublished Disputation Against Iconoclasts, of Nicephorus of Constantinople; Edited in Greek and Latin by Le Nourry in His Apparatus to the Library of the Fathers, Vol. I. p. 1334 a.b. From Clement the Presbyter of Alexandria’s Book Against Judaizers.
Solomon the son of David, in the books styled The Reigns of the Kings,
comprehending not only that the structure of the true temple was celestial and spiritual, but had also a reference to the flesh, which He who was both the son and Lord of David was to build up, both for His own presence, where, as a living image, He resolved to make His shrine, and for the church that was to rise up through the union of faith, says expressly, Will God in very deed dwell with men on the earth?
1 Kings 8:27
He dwells on the earth clothed in flesh, and His abode with men is effected by the conjunction and harmony which obtains among the righteous, and which build and rear a new temple. For the righteous are the earth, being still encompassed with the earth; and earth, too, in comparison with the greatness of the Lord. Thus also the blessed Peter hesitates not to say, You also, as living stones, are built up, a spiritual house, a holy temple, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
1 Peter 2:5
And with reference to the body, which by circumscription He consecrated as a hallowed place for Himself upon earth, He said, Destroy this temple, and in three days I will raise it up again. The Jews therefore said, In forty-six years was this temple built, and will you raise it up in three days? But He spoke of the temple of His body.
John 2:19-21
Source. New Advent – Translated by William Wilson. From Ante-Nicene Fathers, Vol. 2. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/0211.htm>.