{"author":null,"backreferences":[{"context_html":"<p>The Father, then, and Maker of all things is apprehended by all things,\r\nagreeably to all, by innate power and without teaching,—things\r\ninanimate, sympathizing with the animate creation; and of living\r\nbeings some are already immortal, working in the light of day. But\r\nof those that are still mortal, some are in fear, and carried still\r\nin their mother’s womb; and others regulate themselves by their own\r\nindependent reason. And of men all are Greeks and Barbarians. But\r\nno race anywhere of tillers of the soil, or nomads, and not even of\r\ndwellers in cities, can live, without being imbued with the faith of\r\na superior being. Wherefore every eastern nation, and every nation\r\ntouching the western shores; or the north,<span class=\"pagenum\" id=\"Page_298\">[298]</span> and each one towards\r\nthe south,<a class=\"fnanchor pginternal\" href=\"#Footnote_897\" id=\"FNanchor_897\">[897]</a>—all have one and the same preconception respecting\r\nHim who hath appointed government; since the most universal of His\r\noperations equally pervade all. Much more did the philosophers among\r\nthe Greeks, devoted to investigation, starting from the Barbarian\r\nphilosophy, attribute providence<a class=\"fnanchor pginternal\" href=\"#Footnote_898\" id=\"FNanchor_898\">[898]</a> to the “Invisible, and sole,\r\nand most powerful, and most skilful and supreme cause of all things\r\nmost beautiful;”—not knowing the inferences from these truths, unless\r\ninstructed by us, and not even how God is to be known naturally; but\r\nonly, as we have already often said, by a true periphrasis.<a class=\"fnanchor pginternal\" href=\"#Footnote_899\" id=\"FNanchor_899\">[899]</a>\r\nRightly therefore the apostle says, “Is He the God of the Jews only,\r\nand not also of the Greeks?”—not only saying prophetically that of\r\nthe Greeks believing Greeks would know God; but also intimating that\r\nin power the Lord is the God of all, and truly Universal King. For\r\nthey know neither what He is, nor how He is Lord, and Father, and\r\nMaker, nor the rest of the system of the truth, without being taught\r\nby it. Thus also the prophetic utterances have the same force as the\r\napostolic word. For Isaiah says: “If ye say, We trust in the Lord our\r\nGod: now make an alliance with my lord the king of the Assyrians.” And\r\nhe adds: “And now, was it without the Lord that we came up to this land\r\nto make war against it?”<a class=\"fnanchor pginternal\" href=\"#Footnote_900\" id=\"FNanchor_900\">[900]</a> And Jonah, himself a prophet, intimates\r\nthe same thing in what he says: “And the shipmaster came to him, and\r\nsaid to him, Why dost thou snore? Rise, call on thy God, that He may\r\nsave us, and that we may not perish.”<a class=\"fnanchor pginternal\" href=\"#Footnote_901\" id=\"FNanchor_901\">[901]</a> For the expression “thy\r\nGod” he makes as if to one who knew Him by way of knowledge; and the\r\nexpression, “that God may save us,” revealed the consciousness in the\r\nminds of heathens who had applied their mind to the Ruler of all, but\r\nhad not yet<span class=\"pagenum\" id=\"Page_299\">[299]</span> believed. And again the same: “And he said to them, I am\r\nthe servant of the Lord; and I fear the Lord, the God of heaven.” And\r\nagain the same: “And he said, Let us by no means perish for the life\r\nof this man.” And Malachi the prophet plainly exhibits God saying, “I\r\nwill not accept sacrifice at your hands. For from the rising of the\r\nsun to its going down, my name is glorified among the Gentiles; and in\r\nevery place sacrifice is offered to me.”<a class=\"fnanchor pginternal\" href=\"#Footnote_902\" id=\"FNanchor_902\">[902]</a> And again: “Because I am\r\na great King, saith the Lord omnipotent; and my name is manifest among\r\nthe nations.” What name? The Son declaring the Father among the Greeks\r\nwho have believed.</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK V.","CHAPTER XIV. GREEK PLAGIARISMS FROM THE HEBREWS."],"marker_anchor":"FNanchor_899","paragraph_id":"pg73020-paragraph-543"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"e63cf222b8965fb54406372c519838182dc58607f6db3ab9aad84e3830ce7132","edition_title":"The writings of Clement of Alexandria, Vol. 2 (of 2)","edition_translators":["William Wilson"],"edition_year":1869,"explicit_reference_candidates":[],"headings":[],"id":"pg73020-Footnote_899","license_url":"https://www.gutenberg.org/policy/license.html","public_import_allowed":false,"record_kind":"original-editor-translator-note","review_required":["work and recension attribution","original-work chronology","Bible reference numbering and citation kind","English edition rights and attribution"],"review_status":"needs_review","rights_evidence":"Project Gutenberg metadata: Public domain in the USA. Existing 1869 English translation; translator died 1875. Electronic transcription subject to Project Gutenberg reuse terms.","source_anchor":"Footnote_899","source_ebook":73020,"source_html":"<div class=\"footnote\">\n<p><a class=\"label pginternal\" href=\"#FNanchor_899\" id=\"Footnote_899\">[899]</a> Clement seems to mean that they knew God only in a\r\nroundabout and inaccurate way. The text has περίφασιν; but περίφρασιν,\r\nwhich is in Eusebius, is preferable.</p>\n</div>","source_sha256":"c35077683d75abe553cc6ef5d3ef5a1a978f07dfbcf4bad5c3d56302ad03dc19","source_url":"https://www.gutenberg.org/cache/epub/73020/pg73020-images.html#Footnote_899","text_sha256":"deb621e5ac2c9cadf6f3140c68cefab5253c49545f58bbb662a65aafe1732fe5","verified":false,"work_id":null}