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Translated by Alexander Roberts and James Donaldson.
Clement of Alexandria in Print
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This Part: 128 Pages
Page 41
Since, then, the forms of truth are two--the names and the things--some discourse of names, occupying themselves with the beauties of words: such are the philosophers among the Greeks. But we who are Barbarians have the things. Now it was not in vain that the Lord chose to make use of a mean form of body; so that no one praising the grace and admiring the beauty might turn his back on what was said, and attending to what ought to be abandoned, might be cut off from what is intellectual. We must therefore occupy ourselves not with the expression, but the meaning.
To those, then, who are not gifted [3476] with the power of apprehension, and are not inclined to knowledge, the word is not entrusted; since also the ravens imitate human voices, having no understanding of the thing which they say. And intellectual apprehension depends on faith. Thus also Homer said:--
"Father of men and gods," [3477] --
knowing not who the Father is, or how He is Father.
And as to him who has hands it is natural to grasp, and to him who has sound eyes to see the light; so it is the natural prerogative of him who has received faith to apprehend knowledge, if he desires, on "the foundation" laid, to work, and build up "gold, silver, precious stones." [3478]
Accordingly he does not profess to wish to participate, but begins to do so. Nor does it belong to him to intend, but to be regal, and illuminated, and gnostic. Nor does it appertain to him to wish to grasp things in name, but in fact.
[3476] ouk hantileptikois is substituted here for oun antileptois of the text.
[3477] Iliad, i. 544.
[3478] 1 Cor. iii. 12.
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