{"author":null,"backreferences":[{"context_html":"<p>We must lop, dig, bind, and perform the other operations. The\r\npruning-knife, I should think, and the pick-axe, and the other\r\nagricultural implements, are necessary for the culture of the vine,\r\nso that it may produce eatable fruit. And as in husbandry, so also in\r\nmedicine: he has learned to purpose, who has practised the various\r\nlessons, so as to be able to cultivate and to heal. So also here, I\r\ncall him truly learned who brings everything to bear on the truth; so\r\nthat, from geometry, and music, and grammar, and philosophy itself,\r\nculling what is useful, he guards the faith against assault. Now,\r\nas was said, the athlete is despised who is not furnished for the\r\ncontest. For instance, too, we praise the experienced helmsman who\r\n“has seen the cities of many men,” and the physician who has had large\r\nexperience; thus also some describe the empiric.<a class=\"fnanchor pginternal\" href=\"#Footnote_882\" id=\"FNanchor_882\">[882]</a> And he who brings\r\neverything to bear on a right life, procuring examples from the Greeks\r\nand barbarians, this man is an experienced searcher after truth, and\r\nin reality a man of much counsel, like the touchstone (that is, the\r\nLydian), which is believed to possess the<span class=\"pagenum\" id=\"Page_380\">[380]</span> power of distinguishing\r\nthe spurious from the genuine gold. And our much-knowing gnostic can\r\ndistinguish sophistry from philosophy, the art of decoration from\r\ngymnastics, cookery from physic, and rhetoric from dialectics, and\r\nthe other sects which are according to the barbarian philosophy, from\r\nthe truth itself. And how necessary is it for him who desires to be\r\npartaker of the power of God, to treat of intellectual subjects by\r\nphilosophising! And how serviceable is it to distinguish expressions\r\nwhich are ambiguous, and which in the Testaments are used synonymously!\r\nFor the Lord, at the time of His temptation, skilfully matched the\r\ndevil by an ambiguous expression. And I do not yet, in this connection,\r\nsee how in the world the inventor of philosophy and dialectics, as some\r\nsuppose, is seduced through being deceived by the form of speech which\r\nconsists in ambiguity. And if the prophets and apostles knew not the\r\narts by which the exercises of philosophy are exhibited, yet the mind\r\nof the prophetic and instructive spirit, uttered secretly, because\r\nall have not an intelligent ear, demands skilful modes of teaching\r\nin order to clear exposition. For the prophets and disciples of the\r\nSpirit knew infallibly their mind. For they knew it by faith, in a way\r\nwhich others could not easily, as the Spirit has said. But it is not\r\npossible for those who have not learned to receive it thus. “Write,”\r\nit is said, “the commandments doubly, in counsel and knowledge, that\r\nthou mayest answer the words of truth to them who send unto thee.”<a class=\"fnanchor pginternal\" href=\"#Footnote_883\" id=\"FNanchor_883\">[883]</a>\r\nWhat, then, is the knowledge of answering? or what that of asking? It\r\nis dialectics. What then? Is not speaking our business, and does not\r\naction proceed from the Word? For if we act not for the Word, we shall\r\nact against reason. But a rational work is accomplished through God.\r\n“And nothing,” it is said, “was made without Him”—the Word of God.<a class=\"fnanchor pginternal\" href=\"#Footnote_884\" id=\"FNanchor_884\">[884]</a></p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","THE MISCELLANIES.","BOOK I.","CHAPTER IX. 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