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{"author":null,"backreferences":[{"context_html":"<p class=\"p-left\">For that investigation, which accords with faith, which\r\nbuilds, on the foundation of faith, the august knowledge of the\r\ntruth, we know to be the best. Now we know that neither things which\r\nare clear are made subjects of investigation, such as if it is day,\r\nwhile it is day; nor things unknown, and never destined to become\r\nclear, as whether the stars are even or odd in number; nor things\r\nconvertible; and those are so which can be said equally by those who\r\ntake the opposite side, as if what is in the womb is a living creature\r\nor not. A fourth mode is, when, from either side of those, there is\r\nadvanced an unanswerable and irrefragable argument. If, then, the\r\nground of inquiry, according to all of these modes, is removed, faith\r\nis established. For we advance to them the unanswerable consideration,\r\nthat it is God who speaks and comes to our help in writing, respecting\r\neach one of the points regarding which I investigate. Who, then, is\r\nso impious as to disbelieve God, and to demand proofs from God as\r\nfrom men? Again, some questions demand the evidence of the senses, as\r\nif one were to ask whether the fire be warm, or the snow white; and\r\nsome admonition and rebuke, as the question if you ought to honour\r\nyour parents. And there are those that deserve punishment, as to ask\r\nproofs of the existence of Providence. There being then a Providence,\r\nit were impious to think that the whole of prophecy and the economy\r\nin reference to a Saviour did not take place in accordance with\r\nProvidence. And perchance one should not even attempt to demonstrate\r\nsuch points, the divine Providence being evident from the sight of all\r\nits skilful and wise works which are seen, some of which take place in\r\norder, and some appear in order. And He who communicated to us being\r\nand life, has communicated to us also reason, wishing us to<span class=\"pagenum\" id=\"Page_224\">[224]</span> live\r\nrationally and rightly. For the Word of the Father of the universe\r\nis not the uttered word (λόγος προφορικός), but the wisdom and most\r\nmanifest kindness of God, and His power too, which is almighty and\r\ntruly divine, and not incapable of being conceived by those who do not\r\nconfess—the all-potent will. But since some are unbelieving, and some\r\nare disputatious, all do not attain to the perfection of the good.\r\nFor neither is it possible to attain it without the exercise of free\r\nchoice; nor does the whole depend on our own purpose; as, for example,\r\nwhat is destined to happen. “For by grace we are saved:” not, indeed,\r\nwithout good works; but we must, by being formed for what is good,\r\nacquire an inclination for it. And we must possess the healthy mind\r\nwhich is fixed on the pursuit of the good; in order to which we have\r\nthe greatest need of divine grace, and of right teaching, and of holy\r\nsusceptibility, and of the drawing of the Father to Him. For, bound in\r\nthis earthly body, we apprehend the objects of sense by means of the\r\nbody; but we grasp intellectual objects by means of the logical faculty\r\nitself. But if one expect to apprehend all things by the senses, he\r\nhas fallen far from the truth. Spiritually, therefore, the apostle\r\nwrites respecting the knowledge of God, “For now we see as through a\r\nglass, but then face to face.”<a class=\"fnanchor pginternal\" href=\"#Footnote_708\" id=\"FNanchor_708\">[708]</a> For the vision of the truth is\r\ngiven but to few. Accordingly, Plato says in the <i>Epinomis</i>, “I\r\ndo not say that it is possible for all to be blessed and happy; only\r\na few. Whilst we live, I pronounce this to be the case. But there is\r\na good hope that after death I shall attain all.” To the same effect\r\nis what we find in Moses: “No man shall see my face, and live.”<a class=\"fnanchor pginternal\" href=\"#Footnote_709\" id=\"FNanchor_709\">[709]</a>\r\nFor it is evident that no one during the period of life has been able\r\nto apprehend God clearly. But “the pure in heart shall see God,”<a class=\"fnanchor pginternal\" href=\"#Footnote_710\" id=\"FNanchor_710\">[710]</a>\r\nwhen they arrive at the final perfection. For since the soul became\r\ntoo enfeebled for the apprehension of realities, we needed a divine\r\nteacher. The Saviour is sent down—a teacher and leader in the\r\nacquisition of the good—the secret and sacred token of the great\r\nProvidence. “Where, then, is the scribe? where is<span class=\"pagenum\" id=\"Page_225\">[225]</span> the searcher of\r\nthis world? Hath not God made foolish the wisdom of this world?”<a class=\"fnanchor pginternal\" href=\"#Footnote_711\" id=\"FNanchor_711\">[711]</a>\r\nit is said. And again, “I will destroy the wisdom of the wise, and\r\nbring to nothing the understanding of the prudent,”<a class=\"fnanchor pginternal\" href=\"#Footnote_712\" id=\"FNanchor_712\">[712]</a> plainly of\r\nthose wise in their own eyes, and disputatious. Excellently therefore\r\nJeremiah says, “Thus saith the Lord, Stand in the ways, and ask for\r\nthe eternal paths, what is the good way, and walk in it, and ye shall\r\nfind expiation for your souls.”<a class=\"fnanchor pginternal\" href=\"#Footnote_713\" id=\"FNanchor_713\">[713]</a> Ask, he says, and inquire of those\r\nwho know, without contention and dispute. And on learning the way of\r\ntruth, let us walk on the right way, without turning till we attain\r\nto what we desire. It was therefore with reason that the king of the\r\nRomans (his name was Numa), being a Pythagorean, first of all men,\r\nerected a temple to Faith and Peace. “And to Abraham, on believing,\r\nrighteousness was reckoned.”<a class=\"fnanchor pginternal\" href=\"#Footnote_714\" id=\"FNanchor_714\">[714]</a> He, prosecuting the lofty philosophy\r\nof aerial phenomena, and the sublime philosophy of the movements in the\r\nheavens, was called Abram, which is interpreted “sublime father.”<a class=\"fnanchor pginternal\" href=\"#Footnote_715\" id=\"FNanchor_715\">[715]</a>\r\nBut afterwards, on looking up to heaven, whether it was that he saw\r\nthe Son in the spirit, as some explain, or a glorious angel, or in any\r\nother way recognised God to be superior to the creation, and all the\r\norder in it, he receives in addition the Alpha, the knowledge of the\r\none and only God, and is called Abraam, having, instead of a natural\r\nphilosopher, become wise, and a lover of God. For it is interpreted,\r\n“elect father of sound.” For by sound is the uttered word: the mind is\r\nits father; and the mind of the good man is elect. I cannot forbear\r\npraising exceedingly the poet of Agrigentum, who celebrates faith as\r\nfollows:</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK V.","CHAPTER I. 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