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Translated by Alexander Roberts and James Donaldson.
Clement of Alexandria in Print
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128 Pages
Page 59
So that he does not allow that the curriculum of training suffices for the good, but co-operates in rousing and training the soul to intellectual objects. Whether, then, they say that the Greeks gave forth some utterances of the true philosophy by accident, it is the accident of a divine administration (for no one will, for the sake of the present argument with us, deify chance); or by good fortune, good fortune is not unforeseen. Or were one, on the other hand, to say that the Greeks possessed a natural conception of these things, we know the one Creator of nature; just as we also call righteousness natural; or that they had a common intellect, let us reflect who is its father, and what righteousness is in the mental economy. For were one to name "prediction," [2012] and assign as its cause "combined utterance," [2013] he specifies forms of prophecy. Further, others will have it that some truths were uttered by the philosophers, in appearance.
The divine apostle writes accordingly respecting us: "For now we see as through a glass;" [2014] knowing ourselves in it by reflection, and simultaneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, "Having seen thy brother, thou hast seen thy God:" methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, "face to face,"--then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God.
[2012] proanaphonesis.
[2013] sunekphonesis.
[2014] 1 Cor. xii. 12.
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