FOOTNOTES:[1]Epiph.Hær.xxxii. 6.[2]Strom.lib. i. c. v.[3]Eusebius,Hist. Eccl.vi. 6.[4]Hieron.Lib. de Viris illustribus, c. 38; Ph.Bibl.111.[5]Eusebius,Hist. Eccl.vi. 13, Phot.Bibl.111.[6]Hist. Eccl.vi. 6.[7]The Greek is ὑπερτάτην, lit. highest. Potter appeals to the use of ὑπἐρτερος in Sophocles,Electr.455, in the sense ofstronger, as giving a clue to the meaning here. The scholiast in Klotz takes the words to mean that the hand is held over them.[8]Isa. ii. 3.[9]Ps. xcvi. 1, xcviii. 1.[10]Odyssey, v. 220.[11]Matt. iii. 9; Luke iii. 8.[12]Matt. iii. 7; Luke iii. 7.[13]Tit. iii. 3–5.[14]Probably a quotation from a hymn.[15]Ps. cx. 3. Septuagint has, “before the morning star.”[16]John i. 1.[17]Tit. ii. 11–13.[18]Eph. ii. 2.[19]Phil. ii. 6, 7.[20]John i. 23.[21]Isa. xl. 3.[22]Isa. liv. 1.[23]This may be translated, “of God the Christ.”[24]John x. 9.[25]Matt. xi. 27.[26]What this is, is not known; but it is likely that the word is a corruption of ἱερὰν ὄρῦν, the sacred oath.[27]ἂχρηστα χρηστήρια[28]The text has ἀνιἐρου, the imperative of ἀνιερόω, which in classical Greek means “to hallow;” but the verb here must be derived from the adjective ἀνίερος, and be taken in the sense “deprive of their holiness,” “no longer count holy.” Eusebius reads ἀνιἐρους: “unholy interpreters.”[29]The cernos some take to be a vessel containing poppy, etc., carried in sacrificial processions. The scholiast says that it is a fan.[30]Proserpine or Pherephatta.[31]The scholiast takes the ῥὀμβος to mean a piece of wood attached to a cord, and swung round so as to cause a whistling noise.[32]This sentence is read variously in various editions.[33]Eph. ii. 12.[34]Euripides.[35]Eph. ii. 3–5.[36]Iliad, v. 31.[37]Iliad, v. 385.[38]Iliad, xviii. 410.[39]Iliad, iii. 243. Lord Derby’s translation is used in extracts from theIliad.[40]TheMSS.read “small,” but the true reading is doubtless “tall.”[41]Iliad, i. 527.[42]Iliad, viii. 324.[43]Meursius proposed to read, “at Agra.”[44]The beams of Sol or the Sunis an emendation of Potter’s. TheMSS.read “the Elean Augeas.”[45]Odyss.xix. 163.[46]So Liddel and Scott. Commentators are generally agreed that the epithet is an obscene one, though what its precise meaning is they can only conjecture.[47]An obscene epithet, derived from χοῖρος, a sow, used metonymically formuliebria, and θλίβω, to press or rub.[48]Hesiod,Works and Days, I. i. 250.[49]Iliad, iv. 49.[50]Plutarch, xx.[51]Iliad, iii. v. 33.[52]If we read χαριἐστερον, this is the only sense that can be put on the words. But if we read χαριστήριον, we may translate, “a memorial of gratified lust.”[53]Odyss.xx. v. 351.[54]Vulg.Sybillini, p. 253.[55]Pantarkes is said to have been the name of a boy loved by Phidias; but as the word signifies “all-assisting,” “all-powerful,” it might also be made to apply to Zeus.[56]Iliad, xvi. 433.[57]Iliad, i. v. 22; μετὰ ὸαίμονας ἄλλους.[58]Odyss.viii. v. 266.[59]Sibyl. Justin Martyr,Cohort. ad Græcos, p. 81; English Transl. (A.N. Lib.), p. 304.[60]Ex. xx. 4.[61]Ps. xcvi. 5.[62]Ps. xxxiii. 6.[63]Ps. viii. 4.[64]Gal. iv. 9.[65]Timæus.[66]Deut. xxv. 13, 15.[67]TheSibyl.[68]Or Asseus, native of Asso.[69]Il.iii. 405.[70]Il.vi. 132.[71]Orestes, 590.[72]Ion, 422.[73]Jer. xxiii. 24.[74]Isa. xl. 12.[75]Isa. lxiv. 1, 2.[76]Isa. lxvi. 1.[77]Jer. viii. 2, xxx. 20, iv. 6.[78]Deut. xxxii. 39.[79]Amos iv. 13.[80]Isa. xlv. 19, 20.[81]Isa. xlv. 21–23.[82]Isa. xl. 18, 19.[83]Isa. x. 10, 11.[84]Isa. x. 14.[85]Prov. viii. 22.[86]Prov. xi. 6.[87]Prov. vi. 9.[88]Prov. vi. 11.[89]Prov. vi. 23.[90]Jer. x. 12.[91]Deut. xi. 4, 13, x. 20.[92]Ps. ii, 12, 13.[93]Ps. iv. 3.[94]Rom. i. 21, 23, 25.[95]Gen. i. 1.[96]This is made up of several passages, as Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10, 31, iii. 15.[97]Matt. v. 18.[98]Prov. iii. 11.[99]Heb. xii. 21.[100]Matt. xxv. 41, 46.[101]Eph. iv. 17–19.[102]Eph. v. 14.[103]Ps. cx. 3.[104]Ps. xcv. 8, 9.[105]Ps. xcv. 9–11.[106]Ps. xcv. 7.[107]1 Tim. i. 14.[108]1 Tim. iv. 10.[109]2 Tim. iii. 15.[110]1 Tim. iii. 16, 17.[111]Matt. iv. 17.[112]Phil. iv. 5.[113]Ps. xxxiv. 8, where Clem. has read Χριστὁς for χρηστὁς.[114]Ps. xxxiv. 12.[115]Zech. iii. 2.[116]Iliad, ii. 315.[117]Isa. i. 3.[118]Isa. liv. 17.[119]Isa. liv. 17, where Sept. reads, “ye shall be righteous.”[120]Isa. lv. 1.[121]1 Cor. ii. 9.[122]Deut. xxx. 15.[123]Isa. i. 20.[124]Isa. i. 20, xxxiii. 11.[125]Minerva.[126]Gen. i. 26.[127]John iii. 19.[128]Odyss.xiii. 203.[129]A translation in accordance with the Latin version would run thus: “While a certain previous conception of divine power is nevertheless discovered within us.” But adopting that in the text the argument is: there is unquestionably a providence implying the exertion of divine power. That power is not exercised by idols or heathen gods. The only other alternative is, that it is exercised by the one self-existent God.[130]Ps. xxiv. 1; 1 Cor. x. 26, 28.[131]The expression “conquered by brass or iron” is borrowed from Homer (Il.viii. 534). Brass, or copper, and iron were the metals of which arms were made.[132]Matt. vi. 20, 21.[133]Ps. lviii. 4, 5.[134]“They” seems to refer to sanctity and the word.[135]Ps. lxxii. 9.[136]Ps. lxii. 8.[137]Ps. lxx. 4.[138]Ex. xx. 13–16; Deut. vi. 3.[139]Luke vi. 29.[140]Matt. v. 28.[141]Gal. iii. 28, vi. 15.[142]Iliad, v. 128.[143]Ps. xix. 11.[144]Ps. xxii. 23.[145]Rom. viii. 17.[146]Heb. ii. 11.[147]Aratus.[148]Heb. viii. 10–12; Jer. xxxi. 33, 34.[149]Il.vi. 236.[150]Eph. vi. 14–17.[151]Isa. lviii. 9.[152]Odys.xii. 226.[153]Odys.xii. 184.[154]1 Cor. ii. 9.[155]Eurip.Bacch.916.[156]Matt. xi. 28, 29, 30.[157]Clement here draws a distinction, frequently made by early Christian writers, between the image and likeness of God. Man never loses the image of God; but as the likeness consists in moral resemblance, he may lose it, and he recovers it only when he becomes righteous, holy, and wise.[158]Ps. lxxxii. 6.[159]Ps. lxxiii. 1.[160]The pædagogus.[161]Num. vi. 9.[162]Num. vi. 2.[163]Ps. lxxxvi. 2, 3.[164]Mark ii. 11.[165]John xi. 23.[166]Bishop Kaye (Some Account of the Writings and Opinions of Clement of Alexandria, p. 48) translates, “receiving from man that which made man (that on account of which man was made).” But it seems more likely that Clement refers to the ideal man in the divine mind, whom he identifies elsewhere with the Logos, the ἅνθρωπος ὰπαθής, of whom man was the image. The reader will notice that Clement speaks of man as existing in the divine mind before his creation, and creation is represented by God’sseeingwhat He had previously within Him merely as a hidden power.[167]John xvi. 27.[168]John xvii. 23.[169]Matt. xv. 14.[170]John i. 14.[171]Luke xx. 34.[172]John xxi. 4, 5.[173]Matt. xix. 14.[174]Matt. xviii. 3.[175]Matt. xxi. 9.[176]Matt. xxi. 16; Ps. viii. 3.[177]John xiii. 33.[178]Matt. xi. 16, 17.[179]Ps. cxiii. 18.[180]Isa. viii.[181]Matt. xxv. 33.[182]Matt. x. 16.[183]Lev. xv. 29, xii. 8; Luke ii. 24.[184]Matt. xxiii. 37.[185]Isa. lxv. 15, 16.[186]Jer. v. 8.[187]Zech. ix. 9; Gen. xlix. 11.[188]Isa. xl. 11.[189]Matt. xviii. 1.[190]Theodoret explains this to mean that, as the animal referred to has only one horn, so those brought up in the practice of piety worship only one God.[191]Matt. vi 34.[192]Ps. v. 6.[193]2 Cor. xi. 2.[194]Eph. iv. 13–15.[195]1 Thess. ii. 6, 7.[196]Isa. lxvi. 2.[197]Rom. xvi. 19.[198]Matt. xi. 27; Luke x. 28.
[1]Epiph.Hær.xxxii. 6.
[1]Epiph.Hær.xxxii. 6.
[2]Strom.lib. i. c. v.
[2]Strom.lib. i. c. v.
[3]Eusebius,Hist. Eccl.vi. 6.
[3]Eusebius,Hist. Eccl.vi. 6.
[4]Hieron.Lib. de Viris illustribus, c. 38; Ph.Bibl.111.
[4]Hieron.Lib. de Viris illustribus, c. 38; Ph.Bibl.111.
[5]Eusebius,Hist. Eccl.vi. 13, Phot.Bibl.111.
[5]Eusebius,Hist. Eccl.vi. 13, Phot.Bibl.111.
[6]Hist. Eccl.vi. 6.
[6]Hist. Eccl.vi. 6.
[7]The Greek is ὑπερτάτην, lit. highest. Potter appeals to the use of ὑπἐρτερος in Sophocles,Electr.455, in the sense ofstronger, as giving a clue to the meaning here. The scholiast in Klotz takes the words to mean that the hand is held over them.
[7]The Greek is ὑπερτάτην, lit. highest. Potter appeals to the use of ὑπἐρτερος in Sophocles,Electr.455, in the sense ofstronger, as giving a clue to the meaning here. The scholiast in Klotz takes the words to mean that the hand is held over them.
[8]Isa. ii. 3.
[8]Isa. ii. 3.
[9]Ps. xcvi. 1, xcviii. 1.
[9]Ps. xcvi. 1, xcviii. 1.
[10]Odyssey, v. 220.
[10]Odyssey, v. 220.
[11]Matt. iii. 9; Luke iii. 8.
[11]Matt. iii. 9; Luke iii. 8.
[12]Matt. iii. 7; Luke iii. 7.
[12]Matt. iii. 7; Luke iii. 7.
[13]Tit. iii. 3–5.
[13]Tit. iii. 3–5.
[14]Probably a quotation from a hymn.
[14]Probably a quotation from a hymn.
[15]Ps. cx. 3. Septuagint has, “before the morning star.”
[15]Ps. cx. 3. Septuagint has, “before the morning star.”
[16]John i. 1.
[16]John i. 1.
[17]Tit. ii. 11–13.
[17]Tit. ii. 11–13.
[18]Eph. ii. 2.
[18]Eph. ii. 2.
[19]Phil. ii. 6, 7.
[19]Phil. ii. 6, 7.
[20]John i. 23.
[20]John i. 23.
[21]Isa. xl. 3.
[21]Isa. xl. 3.
[22]Isa. liv. 1.
[22]Isa. liv. 1.
[23]This may be translated, “of God the Christ.”
[23]This may be translated, “of God the Christ.”
[24]John x. 9.
[24]John x. 9.
[25]Matt. xi. 27.
[25]Matt. xi. 27.
[26]What this is, is not known; but it is likely that the word is a corruption of ἱερὰν ὄρῦν, the sacred oath.
[26]What this is, is not known; but it is likely that the word is a corruption of ἱερὰν ὄρῦν, the sacred oath.
[27]ἂχρηστα χρηστήρια
[27]ἂχρηστα χρηστήρια
[28]The text has ἀνιἐρου, the imperative of ἀνιερόω, which in classical Greek means “to hallow;” but the verb here must be derived from the adjective ἀνίερος, and be taken in the sense “deprive of their holiness,” “no longer count holy.” Eusebius reads ἀνιἐρους: “unholy interpreters.”
[28]The text has ἀνιἐρου, the imperative of ἀνιερόω, which in classical Greek means “to hallow;” but the verb here must be derived from the adjective ἀνίερος, and be taken in the sense “deprive of their holiness,” “no longer count holy.” Eusebius reads ἀνιἐρους: “unholy interpreters.”
[29]The cernos some take to be a vessel containing poppy, etc., carried in sacrificial processions. The scholiast says that it is a fan.
[29]The cernos some take to be a vessel containing poppy, etc., carried in sacrificial processions. The scholiast says that it is a fan.
[30]Proserpine or Pherephatta.
[30]Proserpine or Pherephatta.
[31]The scholiast takes the ῥὀμβος to mean a piece of wood attached to a cord, and swung round so as to cause a whistling noise.
[31]The scholiast takes the ῥὀμβος to mean a piece of wood attached to a cord, and swung round so as to cause a whistling noise.
[32]This sentence is read variously in various editions.
[32]This sentence is read variously in various editions.
[33]Eph. ii. 12.
[33]Eph. ii. 12.
[34]Euripides.
[34]Euripides.
[35]Eph. ii. 3–5.
[35]Eph. ii. 3–5.
[36]Iliad, v. 31.
[36]Iliad, v. 31.
[37]Iliad, v. 385.
[37]Iliad, v. 385.
[38]Iliad, xviii. 410.
[38]Iliad, xviii. 410.
[39]Iliad, iii. 243. Lord Derby’s translation is used in extracts from theIliad.
[39]Iliad, iii. 243. Lord Derby’s translation is used in extracts from theIliad.
[40]TheMSS.read “small,” but the true reading is doubtless “tall.”
[40]TheMSS.read “small,” but the true reading is doubtless “tall.”
[41]Iliad, i. 527.
[41]Iliad, i. 527.
[42]Iliad, viii. 324.
[42]Iliad, viii. 324.
[43]Meursius proposed to read, “at Agra.”
[43]Meursius proposed to read, “at Agra.”
[44]The beams of Sol or the Sunis an emendation of Potter’s. TheMSS.read “the Elean Augeas.”
[44]The beams of Sol or the Sunis an emendation of Potter’s. TheMSS.read “the Elean Augeas.”
[45]Odyss.xix. 163.
[45]Odyss.xix. 163.
[46]So Liddel and Scott. Commentators are generally agreed that the epithet is an obscene one, though what its precise meaning is they can only conjecture.
[46]So Liddel and Scott. Commentators are generally agreed that the epithet is an obscene one, though what its precise meaning is they can only conjecture.
[47]An obscene epithet, derived from χοῖρος, a sow, used metonymically formuliebria, and θλίβω, to press or rub.
[47]An obscene epithet, derived from χοῖρος, a sow, used metonymically formuliebria, and θλίβω, to press or rub.
[48]Hesiod,Works and Days, I. i. 250.
[48]Hesiod,Works and Days, I. i. 250.
[49]Iliad, iv. 49.
[49]Iliad, iv. 49.
[50]Plutarch, xx.
[50]Plutarch, xx.
[51]Iliad, iii. v. 33.
[51]Iliad, iii. v. 33.
[52]If we read χαριἐστερον, this is the only sense that can be put on the words. But if we read χαριστήριον, we may translate, “a memorial of gratified lust.”
[52]If we read χαριἐστερον, this is the only sense that can be put on the words. But if we read χαριστήριον, we may translate, “a memorial of gratified lust.”
[53]Odyss.xx. v. 351.
[53]Odyss.xx. v. 351.
[54]Vulg.Sybillini, p. 253.
[54]Vulg.Sybillini, p. 253.
[55]Pantarkes is said to have been the name of a boy loved by Phidias; but as the word signifies “all-assisting,” “all-powerful,” it might also be made to apply to Zeus.
[55]Pantarkes is said to have been the name of a boy loved by Phidias; but as the word signifies “all-assisting,” “all-powerful,” it might also be made to apply to Zeus.
[56]Iliad, xvi. 433.
[56]Iliad, xvi. 433.
[57]Iliad, i. v. 22; μετὰ ὸαίμονας ἄλλους.
[57]Iliad, i. v. 22; μετὰ ὸαίμονας ἄλλους.
[58]Odyss.viii. v. 266.
[58]Odyss.viii. v. 266.
[59]Sibyl. Justin Martyr,Cohort. ad Græcos, p. 81; English Transl. (A.N. Lib.), p. 304.
[59]Sibyl. Justin Martyr,Cohort. ad Græcos, p. 81; English Transl. (A.N. Lib.), p. 304.
[60]Ex. xx. 4.
[60]Ex. xx. 4.
[61]Ps. xcvi. 5.
[61]Ps. xcvi. 5.
[62]Ps. xxxiii. 6.
[62]Ps. xxxiii. 6.
[63]Ps. viii. 4.
[63]Ps. viii. 4.
[64]Gal. iv. 9.
[64]Gal. iv. 9.
[65]Timæus.
[65]Timæus.
[66]Deut. xxv. 13, 15.
[66]Deut. xxv. 13, 15.
[67]TheSibyl.
[67]TheSibyl.
[68]Or Asseus, native of Asso.
[68]Or Asseus, native of Asso.
[69]Il.iii. 405.
[69]Il.iii. 405.
[70]Il.vi. 132.
[70]Il.vi. 132.
[71]Orestes, 590.
[71]Orestes, 590.
[72]Ion, 422.
[72]Ion, 422.
[73]Jer. xxiii. 24.
[73]Jer. xxiii. 24.
[74]Isa. xl. 12.
[74]Isa. xl. 12.
[75]Isa. lxiv. 1, 2.
[75]Isa. lxiv. 1, 2.
[76]Isa. lxvi. 1.
[76]Isa. lxvi. 1.
[77]Jer. viii. 2, xxx. 20, iv. 6.
[77]Jer. viii. 2, xxx. 20, iv. 6.
[78]Deut. xxxii. 39.
[78]Deut. xxxii. 39.
[79]Amos iv. 13.
[79]Amos iv. 13.
[80]Isa. xlv. 19, 20.
[80]Isa. xlv. 19, 20.
[81]Isa. xlv. 21–23.
[81]Isa. xlv. 21–23.
[82]Isa. xl. 18, 19.
[82]Isa. xl. 18, 19.
[83]Isa. x. 10, 11.
[83]Isa. x. 10, 11.
[84]Isa. x. 14.
[84]Isa. x. 14.
[85]Prov. viii. 22.
[85]Prov. viii. 22.
[86]Prov. xi. 6.
[86]Prov. xi. 6.
[87]Prov. vi. 9.
[87]Prov. vi. 9.
[88]Prov. vi. 11.
[88]Prov. vi. 11.
[89]Prov. vi. 23.
[89]Prov. vi. 23.
[90]Jer. x. 12.
[90]Jer. x. 12.
[91]Deut. xi. 4, 13, x. 20.
[91]Deut. xi. 4, 13, x. 20.
[92]Ps. ii, 12, 13.
[92]Ps. ii, 12, 13.
[93]Ps. iv. 3.
[93]Ps. iv. 3.
[94]Rom. i. 21, 23, 25.
[94]Rom. i. 21, 23, 25.
[95]Gen. i. 1.
[95]Gen. i. 1.
[96]This is made up of several passages, as Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10, 31, iii. 15.
[96]This is made up of several passages, as Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10, 31, iii. 15.
[97]Matt. v. 18.
[97]Matt. v. 18.
[98]Prov. iii. 11.
[98]Prov. iii. 11.
[99]Heb. xii. 21.
[99]Heb. xii. 21.
[100]Matt. xxv. 41, 46.
[100]Matt. xxv. 41, 46.
[101]Eph. iv. 17–19.
[101]Eph. iv. 17–19.
[102]Eph. v. 14.
[102]Eph. v. 14.
[103]Ps. cx. 3.
[103]Ps. cx. 3.
[104]Ps. xcv. 8, 9.
[104]Ps. xcv. 8, 9.
[105]Ps. xcv. 9–11.
[105]Ps. xcv. 9–11.
[106]Ps. xcv. 7.
[106]Ps. xcv. 7.
[107]1 Tim. i. 14.
[107]1 Tim. i. 14.
[108]1 Tim. iv. 10.
[108]1 Tim. iv. 10.
[109]2 Tim. iii. 15.
[109]2 Tim. iii. 15.
[110]1 Tim. iii. 16, 17.
[110]1 Tim. iii. 16, 17.
[111]Matt. iv. 17.
[111]Matt. iv. 17.
[112]Phil. iv. 5.
[112]Phil. iv. 5.
[113]Ps. xxxiv. 8, where Clem. has read Χριστὁς for χρηστὁς.
[113]Ps. xxxiv. 8, where Clem. has read Χριστὁς for χρηστὁς.
[114]Ps. xxxiv. 12.
[114]Ps. xxxiv. 12.
[115]Zech. iii. 2.
[115]Zech. iii. 2.
[116]Iliad, ii. 315.
[116]Iliad, ii. 315.
[117]Isa. i. 3.
[117]Isa. i. 3.
[118]Isa. liv. 17.
[118]Isa. liv. 17.
[119]Isa. liv. 17, where Sept. reads, “ye shall be righteous.”
[119]Isa. liv. 17, where Sept. reads, “ye shall be righteous.”
[120]Isa. lv. 1.
[120]Isa. lv. 1.
[121]1 Cor. ii. 9.
[121]1 Cor. ii. 9.
[122]Deut. xxx. 15.
[122]Deut. xxx. 15.
[123]Isa. i. 20.
[123]Isa. i. 20.
[124]Isa. i. 20, xxxiii. 11.
[124]Isa. i. 20, xxxiii. 11.
[125]Minerva.
[125]Minerva.
[126]Gen. i. 26.
[126]Gen. i. 26.
[127]John iii. 19.
[127]John iii. 19.
[128]Odyss.xiii. 203.
[128]Odyss.xiii. 203.
[129]A translation in accordance with the Latin version would run thus: “While a certain previous conception of divine power is nevertheless discovered within us.” But adopting that in the text the argument is: there is unquestionably a providence implying the exertion of divine power. That power is not exercised by idols or heathen gods. The only other alternative is, that it is exercised by the one self-existent God.
[129]A translation in accordance with the Latin version would run thus: “While a certain previous conception of divine power is nevertheless discovered within us.” But adopting that in the text the argument is: there is unquestionably a providence implying the exertion of divine power. That power is not exercised by idols or heathen gods. The only other alternative is, that it is exercised by the one self-existent God.
[130]Ps. xxiv. 1; 1 Cor. x. 26, 28.
[130]Ps. xxiv. 1; 1 Cor. x. 26, 28.
[131]The expression “conquered by brass or iron” is borrowed from Homer (Il.viii. 534). Brass, or copper, and iron were the metals of which arms were made.
[131]The expression “conquered by brass or iron” is borrowed from Homer (Il.viii. 534). Brass, or copper, and iron were the metals of which arms were made.
[132]Matt. vi. 20, 21.
[132]Matt. vi. 20, 21.
[133]Ps. lviii. 4, 5.
[133]Ps. lviii. 4, 5.
[134]“They” seems to refer to sanctity and the word.
[134]“They” seems to refer to sanctity and the word.
[135]Ps. lxxii. 9.
[135]Ps. lxxii. 9.
[136]Ps. lxii. 8.
[136]Ps. lxii. 8.
[137]Ps. lxx. 4.
[137]Ps. lxx. 4.
[138]Ex. xx. 13–16; Deut. vi. 3.
[138]Ex. xx. 13–16; Deut. vi. 3.
[139]Luke vi. 29.
[139]Luke vi. 29.
[140]Matt. v. 28.
[140]Matt. v. 28.
[141]Gal. iii. 28, vi. 15.
[141]Gal. iii. 28, vi. 15.
[142]Iliad, v. 128.
[142]Iliad, v. 128.
[143]Ps. xix. 11.
[143]Ps. xix. 11.
[144]Ps. xxii. 23.
[144]Ps. xxii. 23.
[145]Rom. viii. 17.
[145]Rom. viii. 17.
[146]Heb. ii. 11.
[146]Heb. ii. 11.
[147]Aratus.
[147]Aratus.
[148]Heb. viii. 10–12; Jer. xxxi. 33, 34.
[148]Heb. viii. 10–12; Jer. xxxi. 33, 34.
[149]Il.vi. 236.
[149]Il.vi. 236.
[150]Eph. vi. 14–17.
[150]Eph. vi. 14–17.
[151]Isa. lviii. 9.
[151]Isa. lviii. 9.
[152]Odys.xii. 226.
[152]Odys.xii. 226.
[153]Odys.xii. 184.
[153]Odys.xii. 184.
[154]1 Cor. ii. 9.
[154]1 Cor. ii. 9.
[155]Eurip.Bacch.916.
[155]Eurip.Bacch.916.
[156]Matt. xi. 28, 29, 30.
[156]Matt. xi. 28, 29, 30.
[157]Clement here draws a distinction, frequently made by early Christian writers, between the image and likeness of God. Man never loses the image of God; but as the likeness consists in moral resemblance, he may lose it, and he recovers it only when he becomes righteous, holy, and wise.
[157]Clement here draws a distinction, frequently made by early Christian writers, between the image and likeness of God. Man never loses the image of God; but as the likeness consists in moral resemblance, he may lose it, and he recovers it only when he becomes righteous, holy, and wise.
[158]Ps. lxxxii. 6.
[158]Ps. lxxxii. 6.
[159]Ps. lxxiii. 1.
[159]Ps. lxxiii. 1.
[160]The pædagogus.
[160]The pædagogus.
[161]Num. vi. 9.
[161]Num. vi. 9.
[162]Num. vi. 2.
[162]Num. vi. 2.
[163]Ps. lxxxvi. 2, 3.
[163]Ps. lxxxvi. 2, 3.
[164]Mark ii. 11.
[164]Mark ii. 11.
[165]John xi. 23.
[165]John xi. 23.
[166]Bishop Kaye (Some Account of the Writings and Opinions of Clement of Alexandria, p. 48) translates, “receiving from man that which made man (that on account of which man was made).” But it seems more likely that Clement refers to the ideal man in the divine mind, whom he identifies elsewhere with the Logos, the ἅνθρωπος ὰπαθής, of whom man was the image. The reader will notice that Clement speaks of man as existing in the divine mind before his creation, and creation is represented by God’sseeingwhat He had previously within Him merely as a hidden power.
[166]Bishop Kaye (Some Account of the Writings and Opinions of Clement of Alexandria, p. 48) translates, “receiving from man that which made man (that on account of which man was made).” But it seems more likely that Clement refers to the ideal man in the divine mind, whom he identifies elsewhere with the Logos, the ἅνθρωπος ὰπαθής, of whom man was the image. The reader will notice that Clement speaks of man as existing in the divine mind before his creation, and creation is represented by God’sseeingwhat He had previously within Him merely as a hidden power.
[167]John xvi. 27.
[167]John xvi. 27.
[168]John xvii. 23.
[168]John xvii. 23.
[169]Matt. xv. 14.
[169]Matt. xv. 14.
[170]John i. 14.
[170]John i. 14.
[171]Luke xx. 34.
[171]Luke xx. 34.
[172]John xxi. 4, 5.
[172]John xxi. 4, 5.
[173]Matt. xix. 14.
[173]Matt. xix. 14.
[174]Matt. xviii. 3.
[174]Matt. xviii. 3.
[175]Matt. xxi. 9.
[175]Matt. xxi. 9.
[176]Matt. xxi. 16; Ps. viii. 3.
[176]Matt. xxi. 16; Ps. viii. 3.
[177]John xiii. 33.
[177]John xiii. 33.
[178]Matt. xi. 16, 17.
[178]Matt. xi. 16, 17.
[179]Ps. cxiii. 18.
[179]Ps. cxiii. 18.
[180]Isa. viii.
[180]Isa. viii.
[181]Matt. xxv. 33.
[181]Matt. xxv. 33.
[182]Matt. x. 16.
[182]Matt. x. 16.
[183]Lev. xv. 29, xii. 8; Luke ii. 24.
[183]Lev. xv. 29, xii. 8; Luke ii. 24.
[184]Matt. xxiii. 37.
[184]Matt. xxiii. 37.
[185]Isa. lxv. 15, 16.
[185]Isa. lxv. 15, 16.
[186]Jer. v. 8.
[186]Jer. v. 8.
[187]Zech. ix. 9; Gen. xlix. 11.
[187]Zech. ix. 9; Gen. xlix. 11.
[188]Isa. xl. 11.
[188]Isa. xl. 11.
[189]Matt. xviii. 1.
[189]Matt. xviii. 1.
[190]Theodoret explains this to mean that, as the animal referred to has only one horn, so those brought up in the practice of piety worship only one God.
[190]Theodoret explains this to mean that, as the animal referred to has only one horn, so those brought up in the practice of piety worship only one God.
[191]Matt. vi 34.
[191]Matt. vi 34.
[192]Ps. v. 6.
[192]Ps. v. 6.
[193]2 Cor. xi. 2.
[193]2 Cor. xi. 2.
[194]Eph. iv. 13–15.
[194]Eph. iv. 13–15.
[195]1 Thess. ii. 6, 7.
[195]1 Thess. ii. 6, 7.
[196]Isa. lxvi. 2.
[196]Isa. lxvi. 2.
[197]Rom. xvi. 19.
[197]Rom. xvi. 19.
[198]Matt. xi. 27; Luke x. 28.
[198]Matt. xi. 27; Luke x. 28.