Testimonies of the Ancients

TESTIMONIES OF THE ANCIENTS

Eusebius, Ecclesiastical History, book iv, ch. 26.

Clement of Alexandria makes mention of this book in his work *On the Passover*, witnessing that the treatise of Melito was the cause of him writing it.

*Idem, ibid., book v, ch. 11.*

Clement, of the same name as that disciple of the apostles who formerly ruled the Church of the Romans, was known in Alexandria during the times of Pantaenus, by whose labors in the sacred scriptures he was educated and greatly exercised; he was much ennobled by the fame and commemoration among men; he indeed specifically mentions his teacher Pantaenus in the books of the *Hypotyposes* which he himself composed. He also seems to have hinted at him in the first book of the *Stromata*, where he recounts certain men who were, by the apostolic doctrine (which he himself had received from them), esteemed above others, in these words: "This work I have now undertaken is certainly not a work crafted for vain ostentation, but is stored up for my extreme old age as a commentary to cure the disease of forgetfulness, a simple image and outline of those vivid and living discourses which I was considered worthy to hear, and of blessed men who are in truth worthy to be celebrated with praises by everyone. One of them was Ionic by race, and lived in Greece; another inhabited Great Greece; another was born in Coelesyria and remained there; another was of Egyptian origin; others were in the East imbued with the evangelical doctrine: of whom one was born of the Assyrians, while another was of the ancient Hebrew lineage in Palestine. Meeting the last one, who was in power the first, I rested in Egypt, having hunted him out as he lay hidden. But they, preserving the true tradition of the blessed teaching, ^B directly from the holy apostles Peter and James, John and Paul, the son receiving it from the father—though few are like their fathers—have, with God’s help, brought even to us those ancestral and apostolic seeds."

And the statement might perhaps seem credible, if the divine Scriptures did not first oppose them; and also the writings of certain brothers, older than the times of Victor, which they wrote against the Gentiles and against the heretics of their time for the defense of the truth. I mean Justin and Miltiades and Tatian and Clement, ^C and many others, in the books of all of whom the divinity of Christ is established.

*Idem, ibid., book vi, ch. 13 and 14.*

All eight books of Clement, entitled *Stromata* (that is, "patchworks"), are preserved among us in their entirety; he deemed them worthy of such an inscription, *Stromateis*,

^A of the *Miscellanies of Gnostic Notes according to the True Philosophy of Titus Flavius Clemens*. Equal in number to these are those books of his entitled *Outlines* (Hypotyposes), in which he mentions Pantaenus by name as his teacher and master, setting forth his expositions and traditions. He has also a *Protrepticus* (Exhortation) to the Greeks; and three books of the so-called *Paedagogus* (Instructor); and another discourse of his entitled, *Who is the Rich Man that is Being Saved?*; a book *On Easter*; *Disputations on Fasting*; a book *On Detraction*; furthermore, his *Exhortation to Patience*; another *To the Newly Baptized*; and another called the *Ecclesiastical Canon*, or *Against those who follow the error of the Jews*, which he dedicated to the aforementioned Bishop Alexander. In the *Stromata*, he has woven together not only thoughts gathered from the divine Scriptures, but also mentions what seemed useful to him from the Greeks, unfolding the opinions of both Greeks and barbarians that were commonly bruited about, and refuting the false and fictitious errors of those who held a leading place among the heretics, spreading out a great history, and providing for us a subject matter of varied learning. With all these he blends the dogmas of the philosophers. Hence, it is with good reason that he made the title of the work [the *Stromata*] ^B perfectly consonant with its subject matter. In those same eight books, he also uses testimonies from the disputed Scriptures: namely, the so-called Wisdom of Solomon, and that of Jesus son of Sirach, and the Epistle to the Hebrews, and those of Barnabas, and Clement, and Jude. He also mentions the *Discourse to the Greeks* by Tatian, and that of Cassian, who himself also wrote a *Chronography*. Furthermore, he does not omit the memory of Philo, Aristobulus, Josephus, Demetrius, and Eupolemus, writers of the Jews, because they clearly demonstrate in their writings that Moses and the Jewish nation were of much older lineage than the antiquity boasted of among the Greeks. And the aforementioned books of Clement, which we have now examined, are filled with a great deal of the best learning. In the first book of the same work, he speaks of himself as having followed close upon the succession of the apostles. In these same books, he promises that he will publish ^C commentaries on Genesis. Likewise, in that book of his which he composed *On Easter*, he confesses that he was compelled by his companions, who had happened to hear traditions from the elders of old, to commit them to writing for those who would come after. In the same book, he mentions Melito, Irenaeus, and some others, and recounts some pious narratives from their books. In the *Outlines*, to speak summarily, he has composed brief expositions of the entire canonical Scripture, not even passing over those that are disputed—I mean the Epistle of Jude and the (remaining) Catholic Epistles, the Epistle of Barnabas, and the so-called Apocalypse of Peter. And as for the Epistle to the Hebrews, he says that it was indeed by Paul, but was written to the Hebrews in the Hebrew tongue, and that Luke, having zealously translated it, published it for the Greeks; whence the same complexion is to be found in the translation of both this Epistle and the Acts; and that the words "Paul the Apostle" were not prefixed, and with good reason, ^D for, he says, in writing to the Hebrews who had already conceived a prejudice against him

^A and suspected him, he wisely did not at the beginning set forth his name. Then, proceeding further, he says: "Now, as the blessed presbyter used to say, since the Lord, being the Apostle of the Almighty, was sent to the Hebrews, Paul, out of modesty, as one sent to the Gentiles, does not style himself Apostle of the Hebrews, both because of the honor due to the Lord, and because he was superabundantly writing to the Hebrews as a herald and apostle of the Gentiles." In the same books, Clement also sets forth a tradition of the earliest presbyters concerning the order of the Gospels, which runs as follows: "He said that those Gospels containing the genealogies were written first; but that the Gospel according to Mark was composed in this manner: When Peter had publicly preached the word in Rome, and by the Spirit had proclaimed the Gospel, those present, who were many, ^B entreated Mark, as one who had followed him from afar and remembered what was said, to write down what had been spoken. And having made the Gospel, he provided it to those who asked for it. When Peter got to know of this, he neither strictly forbade nor encouraged it. But John, it is said, last of all, perceiving that what was corporeal was set forth in the Gospels, being encouraged by his friends and divinely moved by the Spirit, made a spiritual Gospel." Such are the words of Clement.

^C For we know those blessed Fathers who have gone before us, toward whom we shall shortly be, Pantaenus, truly blessed and my lord, and the holy Clement, who became my lord and benefited me.

Rursum Euseb. ibid. lib. II, cap. 9.

Regarding this James, Clement, in the seventh book of the *Hypotyposeis*, relates a story worthy of remembrance, which he says comes from the tradition of those before him: that the very man who brought him to the tribunal, seeing him bear witness to Christ, was moved, and himself confessed that he too was a Christian. They were, he says, led away together; and on the way, he requested of James that he might be forgiven by him. James, having considered for a moment, said, "Peace be to you," and kissed him; and thus both were beheaded together. ^D

The Same, Chronic. Canon., p. 216.*

Clement, author of the *Stromata*, presbyter of the Church of Alexandria, and an excellent teacher of Christian philosophy, became famous for the books he wrote; and Pantænus, a philosopher from the Stoic school, excelled in the divine scriptures. ^A

*The Same, Præpar. evangel., book II, chap. 2.*

And that admirable Clement, in that *Exhortation* which he directs to the Greeks, lays bare their turpitude naked and for all to see, inasmuch as he—who had known all their ceremonies by his own personal experience—very quickly lifted his head from that infamous error, having been liberated from the contagion of so many and such great evils by the power of the saving Word and the evangelical doctrine, etc. ^B

*The Same, ibid., book II, chap. 5.*

And so, the dwellings of the gods themselves are cited as being the tombs of the dead, just as Clement records in the *Exhortation* that he writes to the Greeks, bringing forward the testimonies of the Greeks themselves, etc.

*The Same, ibid., book IV, chap. 16.*

Rightly and deservedly does Clement, a man truly singular, in that *Exhortation* which he inscribed to the Gentiles, criticizing these same things, lament the blindness of those men, etc.

*The Same, book IX, chap. 6.*

And our Clement also makes mention of him (namely, Clearchus) in the first book of the *Stromata*, etc. ^C

*The Same, book X, chap. 1.*

And since that Clement of ours pursues this discussion in the sixth book of the *Stromata* at quite some length, etc.

*The Same, ibid., chap. 5.*

Now hear Clement, who is occupied in the same discussion with me, etc.

*The Same, ibid., chap. 11.*

Thus far Tatian. Let us now pass on to Clement, etc.

*The Same, book XI, chap. 24.*

And thus far Philo, to whom Clement—things essentially akin to and twin with his—follows in this manner in the sixth book of the *Stromata*, etc. ^D

*The Same, book XIII, chap. 12.*

In this same genre, you will understand what the opinion of our Clement was from what follows, etc.

*Cyril of Alexandria, Against Julian, book VI, p. 205, Paris edition, 1638.*

For Clement, who everywhere follows the holy apostles, and who had received infinite Greek histories by hearing, reports in the *Stromata*, etc.

*The Same, ibid., book VII, p. 231.*

Clement, a man distinguished and learned, who... makes mention of this history by name in the *Stromata*

^A *Epiphanius, Against Heresies, book I, vol. II, in the heresy of the Secundians.* But regarding how much all these things are at variance with the truth, distinguished writers have demonstrated in commentaries published against them, especially Clement of Alexandria, whom some call an Athenian.

*Dionysius the Areopagite, On the Divine Names, chap. 5.* If Clement the philosopher wishes to say that those things which are more principal in existing things are models, his discourse proceeds, indeed, when he speaks thus, not through proper and perfect and simple names.

*Jerome, On Ecclesiastical Writers.* Clement, presbyter of the Church of Alexandria, auditor of Pantaenus, of whom we have spoken above, after his death held the ecclesiastical school of Alexandria, and was a teacher of the *Catecheses*. His distinguished volumes are carried about, full of erudition and eloquence, both from the divine Scriptures and from the instrument of secular literature. Among these are: *Stromata*, eight books; *Hypotyposes*, eight books; *Against the Gentiles*, one book; *Pedagogue*, three books; *On the Pascha*, one book; *Disputation on Fasting*; and another which is inscribed, *What Rich Man is Saved?*; *On Detraction*, one book; *On Ecclesiastical Canons and Against those who follow the error of the Jews*, one book; which he dedicated specifically to Alexander, bishop of Jerusalem. He also makes mention in his *Stromata* of the volume of Tatian, *Against the Gentiles*, of which we have spoken above; and of a certain *Chronography* by Cassianus, which ^C I could not find. He also refers to Aristobulus the Jew, and Demetrius, and Eupolemus, writers against the Gentiles, who, in the likeness of Josephus’ *Archaeology*, asserted the *Archaeology* of Moses and the Jewish race. There exists a letter of Alexander, bishop of the Jerusalemites, who later ruled the Church with Narcissus, to the Antiochenes, congratulating them concerning the ordination of Asclepiades the confessor; in which he places at the end: “These things, lords and brothers, I have sent to you written by the blessed presbyter Clement, an illustrious and approved man; whom you also know, and whom now you shall acknowledge more fully: who, when he had come here according to the providence and visitation of God, strengthened and increased the Church of the Lord.” It is certain that Origen was his disciple. He flourished during the times of Severus and his son Antoninus.

*The Same, To Magnus, a Roman Orator.* Clement, presbyter of the Church of Alexandria, in my judgment most learned of all, wrote eight books of *Stromata*, and as many of *Hypotyposes*, and another *Against the Gentiles*, and also three volumes of *Pedagogue*. What in those books is unlearned, or rather, what is not from the midst of philosophy?

*Rufinus, On the Adulteration of the Books of Origen, in Jerome, vol. IV of Erasmus.* Clement, another presbyter of Alexandria and a teacher of that Church, in almost all his books designates the glory and eternity of the Trinity as one and the same; sometimes we find in his books some chapters in which he calls the Son of God a creature. Is it credible that such a man, so Catholic in all things, so erudite, could have either held contradictory opinions, or left behind writings of things which, I will not say to believe, but even to hear is impious concerning God?

*Socrates, Ecclesiastical History, book II, chap. 35.* ^D Furthermore, Aetius was so endowed with mediocre learning, and unskilled in the sacred scriptures, and exercised only in the study of wrangling—which any rustic person could easily attain—that he possessed no use or skill at all in even the ancient writers who interpreted the sacred books of the Christian religion; but he utterly spurned Clement and Africanus and Origen, men polished in every kind of learning.

^A Irenaeus indeed, and Clement, and Apollinaris of Hierapolis, and Serapion, the prelate of the church in Antioch, assert in the works they have laboured upon that Christ, who became man, was endowed with a soul, as a matter accepted by the common consent of all.

*Sozomenus, Ecclesiastical History, book 1, chapter 1.*

And at first I had determined to record this history from the beginning. But when I observed that other writers had already performed this task up to their own times—namely, Clement and Hegesippus, most wise men who followed immediately after the times of the apostles, etc.

*Chronicon Paschale, page 7.*

But also Clement, the most holy presbyter of the Alexandrian Church, a man of great antiquity who was not far removed from the apostolic times, teaches similar things in his book *On the Pasch*, writing as follows: "The Lord, therefore, while celebrating the feast, ate the Pasch which was sacrificed by the Jews in times past. But after He Himself, who was the Pasch, the Lamb of God, had preached, being led like a sheep to the slaughter, He immediately taught His disciples the mystery of the type on the fourteenth day, when they asked Him: 'Where wilt Thou that we prepare for Thee to eat the Pasch?'"

*Ibid., page 224.*

Of the aforementioned seventy disciples, beyond the twelve spoken of above, Clement the writer treats in the fifth book of his *Hypotyposes*.

*Ibid., page 252.*

In this fifth year of Claudius, Paul, who had before been ordained an apostle, entered great Antioch; and when he had learned what holy Peter had done, he removed the scandal everywhere, and received and embraced everyone, exhorting them, even as Clement and Tatian the chroniclers write concerning him.

*Ibid., page 251.*

Irenaeus writes that John the apostle and evangelist prolonged his life to the times of Trajan. Clement of Alexandria recounts things consonant with these, and says that he traversed Asia and the neighbouring provinces, ordaining bishops everywhere and appointing clergy.

*Theodoret, Heretical Fables, book 1, chapter 4.*

^C But against these contend Agrippas, surnamed Castor, and Irenaeus, and Clement the Stromateus, and Origen, fighting for the truth.

*Idem, ibid., chapter 6.*

Wherefore, they not only in public banquets—with the lamp’s light removed, so that whoever happened upon a woman might have intercourse with her—but they even deemed such incontinence a mystical rite of initiation. And I shall produce as witness to this matter Clement the Stromateus, a holy man, who excelled all in abundance of learning. And he speaks thus in the third of his *Stromata*, etc.

^A Against Valentinus, and those who proceeded from him, both Irenaeus, and Clement, and Origen.

*Idem, ibid., cap. 21.*

Against these writes Musanus, a patron of the truth, and Clement the Stromateus.

*Idem, ibid., lib. iii, c. 1.*

The heresy of the Nicolaitans was composed not only of senselessness, but also of intemperance. Regarding this, Clement has discoursed more fully, etc.

*Ibid., a little later.*

Against these also wrote the aforementioned Clement, and Irenaeus, and Origen.

*St. Maximus, Disputation with Pyrrhus.*

In this, (Athanasius) uses as a rule the truly philosopher among philosophers, Clement, in the sixth book of the *Stromata*; who defined ^B *thelesis* (that is, will) as an appetitive mind, and *boulesis* (an affine term) as an appetite consonant with reason.

*John Damascene, On the Two Wills of Christ.*

Will, therefore, according to Blessed Clement, is the appetite of that which truly is; and again, an appetite appropriate to the rational nature; and again, the self-determining movement of an autonomous mind. ^C

*Idem, On Images, orat. 5.*

From the sixth book of the *Stromata* of the most ancient Clement, to Alexander: Therefore, he not only praises what is right, but strives himself to be good; passing from a good and faithful servant through love into a friend, through the perfection of habit, which he clearly acquires through true learning and much exercise. Thus, therefore, he reaches the pinnacle of knowledge, while he organizes his life and conduct, and restrains himself in duty, and acquires all those prerogatives which are proper to him who professes himself to be truly a student and desirous of knowledge, ^D gazing upon beautiful examples, the many patriarchs and prophets who have existed before him, perfected in the works of virtue, and considering countless angels, and above all the Lord himself, who teaches and provides the help by which we might be able to attain to the perfect manner of life of those leaders.

*Photius, Bibliotheca, codd. 109, 110, 111.*

There were read three volumes of books by Clement of Alexandria the presbyter; the inscription of one of which is *Hypotyposes*, of the second *Stromateus*, and of the third *Paedagogus*.

The *Hypotyposes*, indeed, contain a discussion of certain places of the Old and New Testament, which he also explains and interprets in a summary fashion. But although he seems to think correctly in some things, in others he discourses in a manner altogether impious and fabulous. For he asserts that matter is eternal, and feigns that ideas are introduced as if by certain decrees: he also enumerates the Son among created things. In addition to these things, he speaks monstrously of transmigrations of souls and many worlds before Adam. And from...

^A Eve, he brings her forth not as the ecclesiastical account intends, but obscenely and impiously; he dreams that angels have had intercourse with women and from them have begotten children. And that the Word was not made flesh, but only appeared so. He is found to have fabricated two Words of the Father, of which the lesser has appeared to men, or rather, not even that one; for he says: "The Son is also called Word, homonymously with the paternal Word; but this is not he who became flesh, nor is it the Paternal Word, but a certain power of God, as it were an effluence of his Word, which, having become a mind, has permeated the hearts of men." And he attempts to construct all these things from certain texts of Scripture. And he utters and trifles with ten thousand other blasphemies, whether it be he himself or someone else who has assumed his person. ^B These blasphemous monstrosities were composed by him in eight books. He speaks also about the same things often, and sporadically and confusedly, like one struck with stupor, he brings forward the texts. But the whole scope appears to be an interpretation of Genesis, Exodus, the Psalms, the Epistles of the blessed Paul, and the Catholic Epistles, and Ecclesiasticus. A disciple, as he himself says, he became of Pantaenus. But so much for the

Hypotyposes

The

Paedagogus

Hypotyposes

The

Stromateis

I have found, however, in an ancient volume, this work not only inscribed with the name

Stromateis

Stromateis

Which rich man is saved