1. Hebrew Bible, Proverbs, 27.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 96 | 27.10. "Thine own friend, and thy father’s friend, forsake not; Neither go into thy brother’s house in the day of thy calamity; Better is a neighbour that is near than a brother far off.", |
|
2. Hebrew Bible, Psalms, 78.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 99| 78.2. "הֵן הִכָּה־צוּר וַיָּזוּבוּ מַיִם וּנְחָלִים יִשְׁטֹפוּ הֲגַם־לֶחֶם יוּכַל תֵּת אִם־יָכִין שְׁאֵר לְעַמּוֹ׃", 78.2. "אֶפְתְּחָה בְמָשָׁל פִּי אַבִּיעָה חִידוֹת מִנִּי־קֶדֶם׃", | 78.2. "I will open my mouth with a parable; I will utter dark sayings concerning days of old;", |
|
3. Hebrew Bible, Genesis, 23.6, 33.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 93| 23.6. "שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃", 33.11. "קַח־נָא אֶת־בִּרְכָתִי אֲשֶׁר הֻבָאת לָךְ כִּי־חַנַּנִי אֱלֹהִים וְכִי יֶשׁ־לִי־כֹל וַיִּפְצַר־בּוֹ וַיִּקָּח׃", | 23.6. "’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’", 33.11. "Take, I pray thee, my gift that is brought to thee; because God hath dealt graciously with me, and because I have enough.’ And he urged him, and he took it.", |
|
4. Hebrew Bible, Exodus, 10.28, 15.1.21, 20.21, 23.4, 25.40, 33.18, 34.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 96, 98, 99, 101, 104| 10.28. "וַיֹּאמֶר־לוֹ פַרְעֹה לֵךְ מֵעָלָי הִשָּׁמֶר לְךָ אֶל־תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמוּת׃", 20.21. "מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃", 23.4. "כִּי תִפְגַּע שׁוֹר אֹיִבְךָ אוֹ חֲמֹרוֹ תֹּעֶה הָשֵׁב תְּשִׁיבֶנּוּ לוֹ׃", 33.18. "וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃", 34.12. "הִשָּׁמֶר לְךָ פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן־יִהְיֶה לְמוֹקֵשׁ בְּקִרְבֶּךָ׃", | 10.28. "And Pharaoh said unto him: ‘Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.’", 20.21. "An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee.", 23.4. "If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.", 25.40. "And see that thou make them after their pattern, which is being shown thee in the mount.", 33.18. "And he said: ‘Show me, I pray Thee, Thy glory.’", 34.12. "Take heed to thyself, lest thou make a covet with the inhabitants of the land whither thou goest, lest they be for a snare in the midst of thee.", |
|
5. Hebrew Bible, Deuteronomy, 4.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 98| 4.9. "רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים אֲשֶׁר־רָאוּ עֵינֶיךָ וּפֶן־יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ׃", | 4.9. "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children;", |
|
6. Hebrew Bible, Isaiah, 49.8-49.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 100| 49.8. "כֹּה אָמַר יְהוָה בְּעֵת רָצוֹן עֲנִיתִיךָ וּבְיוֹם יְשׁוּעָה עֲזַרְתִּיךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְהָקִים אֶרֶץ לְהַנְחִיל נְחָלוֹת שֹׁמֵמוֹת׃", 49.9. "לֵאמֹר לַאֲסוּרִים צֵאוּ לַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ עַל־דְּרָכִים יִרְעוּ וּבְכָל־שְׁפָיִים מַרְעִיתָם׃", | 49.8. "Thus saith the LORD: In an acceptable time have I answered thee, And in a day of salvation have I helped thee; And I will preserve thee, and give thee For a covet of the people, To raise up the land, To cause to inherit the desolate heritages;", 49.9. "Saying to the prisoners: ‘Go forth’; To them that are in darkness: ‘Show yourselves’; They shall feed in the ways, And in all high hills shall be their pasture;", |
|
| 7. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87 |
8. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 86| 287a. μόνον ὡς μακρὰ τὰ λεχθέντα, ἀλλὰ καὶ προσαποφαίνειν οἴεσθαι δεῖν ὡς βραχύτερα ἂν γενόμενα τοὺς συνόντας ἀπηργάζετο διαλεκτικωτέρους καὶ τῆς τῶν ὄντων λόγῳ δηλώσεως εὑρετικωτέρους, τῶν δὲ ἄλλων καὶ πρὸς ἄλλʼ ἄττα ψόγων καὶ ἐπαίνων μηδὲν φροντίζειν μηδὲ τὸ παράπαν ἀκούειν δοκεῖν τῶν τοιούτων λόγων. καὶ τούτων μὲν ἅλις, εἰ καὶ σοὶ ταύτῃ συνδοκεῖ· πρὸς δὲ δὴ τὸν πολιτικὸν | 287a. but he must also show that there is ground for the belief that if they had been briefer they would have made their hearers better dialecticians and quicker to discover through reason the truth of realities. About other people and the praise or blame they direct towards other qualities in discourse, we need not be concerned; we need not even appear to hear them. But enough of this, if you feel about it as I do; so let us go back to the statesman |
|
9. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 85| 247c. νώτῳ, στάσας δὲ αὐτὰς περιάγει ἡ περιφορά, αἱ δὲ θεωροῦσι τὰ ἔξω τοῦ οὐρανοῦ. | 247c. pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region |
|
10. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 90| 497c. ΚΑΛ. Ἐρώτα δὴ σὺ τὰ σμικρά τε καὶ στενὰ ταῦτα, ἐπείπερ Γοργίᾳ δοκεῖ οὕτως. ΣΩ. εὐδαίμων εἶ, ὦ Καλλίκλεις, ὅτι τὰ μεγάλα μεμύησαι πρὶν τὰ σμικρά· ἐγὼ δʼ οὐκ ᾤμην θεμιτὸν εἶναι. ὅθεν οὖν ἀπέλιπες ἀποκρίνου, εἰ οὐχ ἅμα παύεται διψῶν ἕκαστος ἡμῶν καὶ ἡδόμενος. ΚΑΛ. φημί. ΣΩ. οὐκοῦν καὶ πεινῶν καὶ τῶν ἄλλων ἐπιθυμιῶν καὶ ἡδονῶν ἅμα παύεται; ΚΑΛ. ἔστι ταῦτα. ΣΩ. οὐκοῦν καὶ τῶν λυπῶν | 497c. Call. Well then, proceed with those little cramped questions of yours, since Gorgias is so minded. Soc. You are fortunate, Callicles, in having been initiated into the Great Mysteries before the Little: I did not think that was the proper thing. So go on answering where you left off—as to whether each of us does not cease to feel thirst and pleasure at the same time. Call. I grant it. Soc. And so, with hunger and the rest, does he cease to feel the desires and pleasures at the same time? Call. That is so. Soc. And also ceases to feel the pains and pleasures at the same time? |
|
11. Hebrew Bible, Ecclesiastes, 1.2 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87| 1.2. "הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל׃", | 1.2. "Vanity of vanities, saith Koheleth; Vanity of vanities, all is vanity.", |
|
| 12. Philo of Alexandria, On The Life of Abraham, 44.261 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 93 |
| 13. Philo of Alexandria, On The Preliminary Studies, 100-104, 106, 105 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
| 14. Philo of Alexandria, On The Decalogue, 97-98, 96 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
15. Philo of Alexandria, On The Change of Names, 7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 | 7. Do not, however, think that the living God, he who is truly living, is ever seen so as to be comprehended by any human being; for we have no power in ourselves to see any thing, by which we may be able to conceive any adequate notion of him; we have no external sense suited to that purpose (for he is not an object which can be discerned by the outward sense), nor any strength adequate to it: therefore, Moses, the spectator of the invisible nature, the man who really saw God (for the sacred scriptures say that he entered "into the Darkness," by which expression they mean figuratively to intimate the invisible essence), having investigated every part of every thing, sought to see clearly the much-desired and only God; |
|
16. Philo of Alexandria, On The Creation of The World, 16-35, 15 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 | 15. And he allotted each of the six days to one of the portions of the whole, taking out the first day, which he does not even call the first day, that it may not be numbered with the others, but entitling it one, he names it rightly, perceiving in it, and ascribing to it the nature and appellation of the limit. IV. We must mention as much as we can of the matters contained in his account, since to enumerate them all is impossible; for he embraces that beautiful world which is perceptible only by the intellect, as the account of the first day will show: |
|
| 17. Philo of Alexandria, Who Is The Heir, 2.82 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 101 |
18. Philo of Alexandria, On The Posterity of Cain, 6.17-6.20 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 85, 104 | 14. At all events, he will now penetrate into "the darkness where God Was." That is to say, into those unapproachable and invisible conceptions which are formed of the living Do. For the great Cause of all things does not exist in time, nor at all in place, but he is superior to both time and place; for, having made all created things in subjection to himself, he is surrounded by nothing, but he is superior to everything. And being superior to, and being also external to the world that he has made, he nevertheless fills the whole world with himself; for, having by his own power extended it to its utmost limits, he has connected every portion with another portion according to the principles of harmony. |
|
19. Philo of Alexandria, On The Contemplative Life, 78 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 | 78. And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible. |
|
20. Philo of Alexandria, On The Life of Moses, 2.74-2.76 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 101 | 2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; 2.75. for it was suitable and consistent for the task of preparing and furnishing the temple to be entrusted to the real high priest, that he might with all due perfection and propriety make all his ministrations in the performance of his sacred duties correspond to the works which he was now to make. 2.76. Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model, |
|
| 21. Philo of Alexandria, Allegorical Interpretation, 3.94 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
| 22. Philo of Alexandria, Questions On Exodus, 2.82 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 101 |
| 23. Philo of Alexandria, Questions On Genesis, 2.41 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
24. New Testament, Luke, 6.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 93| 6.36. Γίνεσθε οἰκτίρμονες καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν· | 6.36. Therefore be merciful, Even as your Father is also merciful. |
|
25. New Testament, Matthew, 7.6, 10.27, 13.13, 19.11-19.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87, 88| 7.6. Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μή ποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς. 10.27. ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί· καὶ ὃ εἰς τὸ οὖς ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων. 13.13. διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν· 19.11. ὁ δὲ εἶπεν αὐτοῖς Οὐ πάντες χωροῦσι τὸν λόγον, ἀλλʼ οἷς δέδοται. 19.12. εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. | 7.6. "Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 10.27. What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 19.11. But he said to them, "Not all men can receive this saying, but those to whom it is given. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it." |
|
| 26. Cornutus, De Natura Deorum, 35, 58 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
27. New Testament, Ephesians, 4.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 109| 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, | 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; |
|
28. New Testament, Titus, 1.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 96| 1.10. Εἰσὶν γὰρ πολλοὶ ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται, μάλιστα οἱ ἐκ τῆς περιτομῆς, | 1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision, |
|
29. New Testament, 2 Peter, 2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87| 2.22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου. | 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire." |
|
30. New Testament, 1 Corinthians, 1.24, 2.6-2.10, 8.7, 9.20-9.21, 12.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87, 91, 97, 99, 109| 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 2.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 8.7. τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. 9.20. καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω· 9.21. τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλʼ ἔννομος Χριστοῦ, ἵνα κερδανῶ τοὺς ἀνόμους· 12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· | 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory, 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him." 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. |
|
31. New Testament, John, 1.3, 1.18, 14.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 89, 91, 99| 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. | 1.3. All things were made through him. Without him was not anything made that has been made. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. |
|
| 32. Justin, Second Apology, 12.5, 13.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 94, 95 |
33. Justin, First Apology, 12.7-12.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 94 | 5. Why, then, should this be? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not examine the charges made against us; but, yielding to unreasoning passion, and to the instigation of evil demons, you punish us without consideration or judgment. For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that he was introducing new divinities; and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ; and in obedience to Him, we not only deny that they who did such things as these are gods, but assert that they are wicked and impious demons, whose actions will not bear comparison with those even of men desirous of virtue. |
|
| 34. Clement of Alexandria, Miscellanies, 1.1-1.9, 1.1.2-1.1.3, 1.1.11, 1.2.21, 1.5.31, 1.19.95-1.19.96, 1.21, 1.23.156, 2.1.1, 2.6.25, 2.12.54, 2.19-2.22, 2.19.100-2.19.101, 5.2.14-5.2.18, 5.4.19-5.4.20, 5.4.24, 5.8.52-5.8.54, 5.9.56, 5.11.67, 5.11.70-5.11.71, 6.1-6.9, 6.2.15-6.2.18, 6.3.28, 6.15.124-6.15.125, 6.15.127-6.15.128 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 103, 104, 105, 106, 107, 108 |
| 35. Clement of Alexandria, Exhortation To The Greeks, 1.7.6, 2.12-2.23, 2.25.1, 7.74.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 80, 94, 95, 97 |
| 36. Clement of Alexandria, Christ The Educator, 1.5.21-1.5.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 92, 94, 97, 98, 102 |
| 37. Clement of Alexandria, Extracts From The Prophets, 56.2-56.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 109 |
38. Justin, Dialogue With Trypho, 8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 | 8. Justin: When he had spoken these and many other things, which there is no time for mentioning at present, he went away, bidding me attend to them; and I have not seen him since. But straightway a flame was kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and while revolving his words in my mind, I found this philosophy alone to be safe and profitable. Thus, and for this reason, I am a philosopher. Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them. If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may- since you are not indifferent to the matter - become acquainted with the Christ of God, and, after being initiated, live a happy life. When I had said this, my beloved friends those who were with Trypho laughed; but Trypho just smiled and said: Trypho: I approve of your other remarks, and admire the eagerness with which you study divine things; but it were better for you still to abide in the philosophy of Plato, or of some other man, cultivating endurance, self-control, and moderation, rather than be deceived by false words, and follow the opinions of men of no reputation. For if you remain in that mode of philosophy, and live blamelessly, a hope of a better destiny were left to you; but when you have forsaken God, and reposed confidence in man, what safety still awaits you? If, then, you are willing to listen to me (for I have already considered you a friend), first be circumcised, then observe what ordices have been enacted with respect to the Sabbath, and the feasts, and the new moons of God; and, in a word, do all things which have been written in the law: and then perhaps you shall obtain mercy from God. But Christ - if He has indeed been born, and exists anywhere - is unknown, and does not even know Himself, and has no power until Elias come to anoint Him, and make Him manifest to all. And you, having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing. |
|
| 39. Origen, Homiliae In Genesim (In Catenis), 1.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 40. Origen, Homilies On Leviticus, 5.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
| 41. Origen, Homilies On Exodus, 9.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 101 |
| 42. Plotinus, Enneads, 1.6.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87 |
43. Origen, Against Celsus, 4.39 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 86 | 4.39. But as Celsus makes a jest also of the serpent, as counteracting the injunctions given by God to the man, taking the narrative to be an old wife's fable, and has purposely neither mentioned the paradise of God, nor stated that God is said to have planted it in Eden towards the east, and that there afterwards sprang up from the earth every tree that was beautiful to the sight, and good for food, and the tree of life in the midst of the paradise, and the tree of the knowledge of good and evil, and the other statements which follow, which might of themselves lead a candid reader to see that all these things had not inappropriately an allegorical meaning, let us contrast with this the words of Socrates regarding Eros in the Symposium of Plato, and which are put in the mouth of Socrates as being more appropriate than what was said regarding him by all the others at the Symposium. The words of Plato are as follow: When Aphrodite was born, the gods held a banquet, and there was present, along with the others, Porus the son of Metis. And after they had dined, Penia came to beg for something (seeing there was an entertainment), and she stood at the gate. Porus meantime, having become intoxicated with the nectar (for there was then no wine), went into the garden of Zeus, and, being heavy with liquor, lay down to sleep. Penia accordingly formed a secret plot, with a view of freeing herself from her condition of poverty, to get a child by Porus, and accordingly lay down beside him, and became pregt with Eros. And on this account Eros has become the follower and attendant of Aphrodite, having been begotten on her birthday feast, and being at the same time by nature a lover of the beautiful, because Aphrodite too is beautiful. Seeing, then, that Eros is the son of Porus and Penia, the following is his condition. In the first place, he is always poor, and far from being delicate and beautiful, as most persons imagine; but is withered, and sunburnt, and unshod, and without a home, sleeping always upon the ground, and without a covering; lying in the open air beside gates, and on public roads; possessing the nature of his mother, and dwelling continually with indigence. But, on the other hand, in conformity with the character of his father, he is given to plotting against the beautiful and the good, being courageous, and hasty, and vehement; a keen hunter, perpetually devising contrivances; both much given to forethought, and also fertile in resources; acting like a philosopher throughout the whole of his life; a terrible sorcerer, and dealer in drugs, and a sophist as well; neither immortal by nature nor yet mortal, but on the same day, at one time he flourishes and lives when he has plenty, and again at another time dies, and once more is recalled to life through possessing the nature of his father. But the supplies furnished to him are always gradually disappearing, so that he is never at any time in want, nor yet rich; and, on the other hand, he occupies an intermediate position between wisdom and ignorance. Now, if those who read these words were to imitate the malignity of Celsus - which be it far from Christians to do!- they would ridicule the myth, and would turn this great Plato into a subject of jest; but if, on investigating in a philosophic spirit what is conveyed in the dress of a myth, they should be able to discover the meaning of Plato, (they will admire) the manner in which he was able to conceal, on account of the multitude, in the form of this myth, the great ideas which presented themselves to him, and to speak in a befitting manner to those who know how to ascertain from the myths the true meaning of him who wove them together. Now I have brought forward this myth occurring in the writings of Plato, because of the mention in it of the garden of Zeus, which appears to bear some resemblance to the paradise of God, and of the comparison between Penia and the serpent, and the plot against Porus by Penia, which may be compared with the plot of the serpent against the man. It is not very clear, indeed, whether Plato fell in with these stories by chance, or whether, as some think, meeting during his visit to Egypt with certain individuals who philosophized on the Jewish mysteries, and learning some things from them, he may have preserved a few of their ideas, and thrown others aside, being careful not to offend the Greeks by a complete adoption of all the points of the philosophy of the Jews, who were in bad repute with the multitude, on account of the foreign character of their laws and their peculiar polity. The present, however, is not the proper time for explaining either the myth of Plato, or the story of the serpent and the paradise of God, and all that is related to have taken place in it, as in our exposition of the book of Genesis we have especially occupied ourselves as we best could with these matters. |
|
44. Eusebius of Caesarea, Ecclesiastical History, 5.10, 5.10.3, 5.11.1-5.11.5, 5.20.1, 5.20.3, 6.13.1-6.13.2, 6.14.9, 6.19.4-6.19.8, 6.19.12-6.19.14, 6.36.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 84, 98, 105, 106, 107, 108 | 5.10.3. Pantaenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time. 5.11.1. At this time Clement, being trained with him in the divine Scriptures at Alexandria, became well known. He had the same name as the one who anciently was at the head of the Roman church, and who was a disciple of the apostles. 5.11.2. In his Hypotyposes he speaks of Pantaenus by name as his teacher. It seems to me that he alludes to the same person also in the first book of his Stromata, when, referring to the more conspicuous of the successors of the apostles whom he had met, he says: 5.11.3. This work is not a writing artfully constructed for display; but my notes are stored up for old age, as a remedy against forgetfulness; an image without art, and a rough sketch of those powerful and animated words which it was my privilege to hear, as well as of blessed and truly remarkable men. 5.11.4. of these the one — the Ionian — was in Greece, the other in Magna Graecia; the one of them was from Coele Syria, the other from Egypt. There were others in the East, one of them an Assyrian, the other a Hebrew in Palestine. But when I met with the last, — in ability truly he was first — having hunted him out in his concealment in Egypt, I found rest. 5.11.5. These men, preserving the true tradition of the blessed doctrine, directly from the holy apostles, Peter and James and John and Paul, the son receiving it from the father (but few were like the fathers), have come by God's will even to us to deposit those ancestral and apostolic seeds. 5.20.1. Irenaeus wrote several letters against those who were disturbing the sound ordice of the Church at Rome. One of them was to Blastus On Schism; another to Florinus On Monarchy, or That God is not the Author of Evil. For Florinus seemed to be defending this opinion. And because he was being drawn away by the error of Valentinus, Irenaeus wrote his work On the Ogdoad, in which he shows that he himself had been acquainted with the first successors of the apostles. 5.20.3. These things may be profitably read in his work, and related by us, that we may have those ancient and truly holy men as the best example of painstaking carefulness. 6.13.1. All the eight Stromata of Clement are preserved among us, and have been given by him the following title: Titus Flavius Clement's Stromata of Gnostic Notes on the True Philosophy. 6.13.2. The books entitled Hypotyposes are of the same number. In them he mentions Pantaenus by name as his teacher, and gives his opinions and traditions. 6.14.9. For we know well those blessed fathers who have trodden the way before us, with whom we shall soon be; Pantaenus, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with you, the best in everything, my master and brother. 6.19.4. Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations. Farther on he says: 6.19.5. As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines. 6.19.6. For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his. 6.19.7. For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables. 6.19.8. For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures. 6.19.12. When I devoted myself to the word, and the fame of my proficiency went abroad, and when heretics and persons conversant with Grecian learning, and particularly with philosophy, came to me, it seemed necessary that I should examine the doctrines of the heretics, and what the philosophers say concerning the truth. 6.19.13. And in this we have followed Pantaenus, who benefited many before our time by his thorough preparation in such things, and also Heraclas, who is now a member of the presbytery of Alexandria. I found him with the teacher of philosophic learning, with whom he had already continued five years before I began to hear lectures on those subjects. 6.19.14. And though he had formerly worn the common dress, he laid it aside and assumed and still wears the philosopher's garment; and he continues the earnest investigation of Greek works.He says these things in defending himself for his study of Grecian literature. 6.36.3. There is extant also an epistle of his to the Emperor Philip, and another to Severa his wife, with several others to different persons. We have arranged in distinct books to the number of one hundred, so that they might be no longer scattered, as many of these as we have been able to collect, which have been preserved here and there by different persons. |
|
| 45. Eusebius of Caesarea, Preparation For The Gospel, 1.4.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
| 46. Origen, On Pascha, 1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 103 |
47. Augustine, The City of God, 2.26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 81 | 2.26. Seeing that this is so - seeing that the filthy and cruel deeds, the disgraceful and criminal actions of the gods, whether real or feigned, were at their own request published, and were consecrated, and dedicated in their honor as sacred and stated solemnities; seeing they vowed vengeance on those who refused to exhibit them to the eyes of all, that they might be proposed as deeds worthy of imitation, why is it that these same demons, who by taking pleasure in such obscenities, acknowledge themselves to be unclean spirits, and by delighting in their own villanies and iniquities, real or imaginary, and by requesting from the immodest, and extorting from the modest, the celebration of these licentious acts, proclaim themselves instigators to a criminal and lewd life - why, I ask, are they represented as giving some good moral precepts to a few of their own elect, initiated in the secrecy of their shrines? If it be so, this very thing only serves further to demonstrate the malicious craft of these pestilent spirits. For so great is the influence of probity and chastity, that all men, or almost all men, are moved by the praise of these virtues; nor is any man so depraved by vice, but he has some feeling of honor left in him. So that, unless the devil sometimes transformed himself, as Scripture says, into an angel of light, 2 Corinthians 11:14 he could not compass his deceitful purpose. Accordingly, in public, a bold impurity fills the ear of the people with noisy clamor; in private, a feigned chastity speaks in scarce audible whispers to a few: an open stage is provided for shameful things, but on the praiseworthy the curtain falls: grace hides disgrace flaunts: a wicked deed draws an overflowing house, a virtuous speech finds scarce a hearer, as though purity were to be blushed at, impurity boasted of. Where else can such confusion reign, but in devils' temples? Where, but in the haunts of deceit? For the secret precepts are given as a sop to the virtuous, who are few in number; the wicked examples are exhibited to encourage the vicious, who are countless. Where and when those initiated in the mysteries of Cœlestis received any good instructions, we know not. What we do know is, that before her shrine, in which her image is set, and amidst a vast crowd gathering from all quarters, and standing closely packed together, we were intensely interested spectators of the games which were going on, and saw, as we pleased to turn the eye, on this side a grand display of harlots, on the other the virgin goddess; we saw this virgin worshipped with prayer and with obscene rites. There we saw no shame-faced mimes, no actress over-burdened with modesty; all that the obscene rites demanded was fully complied with. We were plainly shown what was pleasing to the virgin deity, and the matron who witnessed the spectacle returned home from the temple a wiser woman. Some, indeed, of the more prudent women turned their faces from the immodest movements of the players, and learned the art of wickedness by a furtive regard. For they were restrained, by the modest demeanor due to men, from looking boldly at the immodest gestures; but much more were they restrained from condemning with chaste heart the sacred rites of her whom they adored. And yet this licentiousness - which, if practised in one's home, could only be done there in secret - was practised as a public lesson in the temple; and if any modesty remained in men, it was occupied in marvelling that wickedness which men could not unrestrainedly commit should be part of the religious teaching of the gods, and that to omit its exhibition should incur the anger of the gods. What spirit can that be, which by a hidden inspiration stirs men's corruption, and goads them to adultery, and feeds on the full-fledged iniquity, unless it be the same that finds pleasure in such religious ceremonies, sets in the temples images of devils, and loves to see in play the images of vices; that whispers in secret some righteous sayings to deceive the few who are good, and scatters in public invitations to profligacy, to gain possession of the millions who are wicked? |
|
| 48. Gregory of Nyssa, De Vita Mosis, 2.163 (4th cent. CE - 4th cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 49. Gregory of Nyssa, In Basilium Fratrem, 129 (4th cent. CE - 4th cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 50. Gregory of Nyssa, In Inscriptiones Psalmorum, 44 (4th cent. CE - 4th cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 51. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 181, 322-323 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 52. Aphrahat, Demonstrations, 1.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 85 |
| 53. Jerome, On Illustrious Men, 36 (5th cent. CE - 5th cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 108 |
| 54. Jerome, Letters, 70.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 108 |
| 55. Maximus The Confessor, Quaestiones Ad Thalassium , 59 (6th cent. CE - 7th cent. CE) Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 83 |
| 56. Chronicon Paschale, Pg, None Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
| 57. Hippolytus, De Pascha, None Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
| 58. Ps.-Heraclitus, In Hexaemerum, None Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 59. Melito of Sardis, On Pascha, 46 Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
| 60. Photius, Bibliotheca (Library, Bibl.), 109 Tagged with subjects: •allegorical interpretation, stoic allegoresis of theological myths Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 107 |
| 61. Philo of Alexandria, De Nobilitate, 31, 30 Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 93 |
