1. Hebrew Bible, Psalms, 18 (17 lxx), 20 (19 lxx), 82 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 31 | 82. I said: Ye are godlike beings, and all of you sons of the Most High.,Rescue the poor and needy; deliver them out of the hand of the wicked.,Nevertheless ye shall die like men, and fall like one of the princes.','How long will ye judge unjustly, and respect the persons of the wicked? Selah,Judge the poor and fatherless; do justice to the afflicted and destitute.,They know not, neither do they understand; they go about in darkness; all the foundations of the earth are moved.,Arise, O God, judge the earth; for Thou shalt possess all the nations.,A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth: |
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2. Hebrew Bible, Genesis, 16, 21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26 | 21. And God was with the lad, and he grew; and he dwelt in the wilderness, and became an archer.,And he dwelt in the wilderness of Paran; and his mother took him a wife out of the land of Egypt.,And the water in the bottle was spent, and she cast the child under one of the shrubs.,And he said: ‘Verily, these seven ewe-lambs shalt thou take of my hand, that it may be a witness unto me, that I have digged this well.’,And Abraham sojourned in the land of the Philistines many days.,And Abimelech said unto Abraham: ‘What mean these seven ewe-lambs which thou hast set by themselves?’,And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac.,And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport.,And Abraham reproved Abimelech because of the well of water, which Abimelech’s servants had violently taken away.,And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.,And Abimelech said: ‘I know not who hath done this thing; neither didst thou tell me, neither yet heard I of it, but to-day.’,And Abraham planted a tamarisk-tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God.,Wherefore that place was called Beer-sheba; because there they swore both of them.,So they made a covet at Beer-sheba; and Abimelech rose up, and Phicol the captain of his host, and they returned into the land of the Philistines.,And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’,And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’,And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee.,And Abraham was a hundred years old, when his son Isaac was born unto him.,And Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him.,And the LORD remembered Sarah as He had said, and the LORD did unto Sarah as He had spoken.,And Abraham said: ‘I will swear.’,And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.,And Abraham arose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away; and she departed, and strayed in the wilderness of Beer-sheba.,And also of the son of the bondwoman will I make a nation, because he is thy seed.’,And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him.,And the thing was very grievous in Abraham’s sight on account of his son.,And she went, and sat her down over against him a good way off, as it were a bow-shot; for she said: ‘Let me not look upon the death of the child.’ And she sat over against him, and lifted up her voice, and wept.,And Abraham set seven ewe-lambs of the flock by themselves.,Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’,Arise, lift up the lad, and hold him fast by thy hand; for I will make him a great nation.’,And it came to pass at that time, that Abimelech and Phicol the captain of his host spoke unto Abraham, saying: ‘God is with thee in all that thou doest.,And Abraham took sheep and oxen, and gave them unto Abimelech; and they two made a covet.,Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son; but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.’,And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned. |
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| 3. Hebrew Bible, Exodus, 28.12, 28.17-20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 290 |
| 4. Plato, Letters, 2.312e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 290 |
5. Plato, Symposium, 210d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 279| 210d. πολὺ ἤδη τὸ καλὸν μηκέτι τὸ παρʼ ἑνί, ὥσπερ οἰκέτης, ἀγαπῶν παιδαρίου κάλλος ἢ ἀνθρώπου τινὸς ἢ ἐπιτηδεύματος ἑνός, δουλεύων φαῦλος ᾖ καὶ σμικρολόγος, ἀλλʼ ἐπὶ τὸ πολὺ πέλαγος τετραμμένος τοῦ καλοῦ καὶ θεωρῶν πολλοὺς καὶ καλοὺς λόγους καὶ μεγαλοπρεπεῖς τίκτῃ καὶ διανοήματα ἐν φιλοσοφίᾳ ἀφθόνῳ, ἕως ἂν ἐνταῦθα ῥωσθεὶς καὶ αὐξηθεὶς κατίδῃ τινὰ ἐπιστήμην μίαν τοιαύτην, ἥ ἐστι καλοῦ | 210d. like a lackey, upon the beauty of a particular child or man or single observance; and turning rather towards the main ocean of the beautiful may by contemplation of this bring forth in all their splendor many fair fruits of discourse and meditation in a plenteous crop of philosophy; until with the strength and increase there acquired he descries a certain single knowledge connected with a beauty which has yet to be told. And here, I pray you, |
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6. Philo of Alexandria, On The Creation of The World, 15-33, 35, 34 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105 | 34. and these boundaries are evening and morning; the one of which heralds in the good tidings that the sun is about to rise, gently dissipating the darkness: and evening comes on as the sun sets, receiving gently the collective approach of darkness. And these, I mean morning and evening, must be placed in the class of incorporeal things, perceptible only by the intellect; for there is absolutely nothing in them which is perceptible by the external senses, but they are entirely ideas, and measures, and forms, and seals, incorporeal as far as regards the generation of other bodies. |
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7. New Testament, John, 1.1-1.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 279, 290| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 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. |
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8. New Testament, Ephesians, 1.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 279| 1.19. καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ | 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might |
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9. New Testament, 1 Corinthians, 2.10, 2.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 279| 2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. | 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. |
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| 10. Alcinous, Handbook of Platonism, 164.15-164.16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 279 |
| 11. Clement of Alexandria, Exhortation To The Greeks, 6.68.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 290 |
| 12. Clement of Alexandria, Excerpts From Theodotus, 8.1, 19.1-19.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 279 |
| 13. Clement of Alexandria, Extracts From The Prophets, 51.1, 53.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 31 |
14. Hippolytus, Refutation of All Heresies, 6.7, 6.30 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 279 | 6.7. For, he says, he is in the habit of considering that all these portions of the fire, both visible and invisible, are possessed of perception and a share of intelligence. The world, therefore, that which is generated, was produced from the unbegotten fire. It began, however, to exist, he says, according to the following manner. He who was begotten from the principle of that fire took six roots, and those primary ones, of the originating principle of generation. And, he says that the roots were made from the fire in pairs, which roots he terms Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And that in these six roots resides simultaneously the entire indefinite power potentially, (however) not actually. And this indefinite power, he says, is he who stood, stands, and will stand. Wherefore, whenever he may be made into an image, inasmuch as he exists in the six powers, he will exist (there) substantially, potentially, quantitively, (and) completely. (And he will be a power) one and the same with the unbegotten and indefinite power, and not labouring under any greater deficiency than that unbegotten and unalterable (and) indefinite power. If, however, he may continue only potentially in the six powers, and has not been formed into an image, he vanishes, he says, and is destroyed in such a way as the grammatical or geometrical capacity in man's soul. For when the capacity takes unto itself an art, a light of existent things is produced; but when (the capacity) does not take unto itself (an art), unskilfulness and ignorance are the results; and just as when (the power) was non-existent, it perishes along with the expiring man. 6.30. All the prophets, therefore, and the law spoke by means of the Demiurge - a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: All that came before me are thieves and robbers. John 10:8 And the apostle (uses these words) The mystery which was not made known to former generations. Colossians 1:26 For none of the prophets, he says, said anything concerning the things of which we speak; for (a prophet) could not but be ignorant of all (these) things, inasmuch as they certainly had been uttered by the Demiurge only. When, therefore, the creation received completion, and when after (this) there ought to have been the revelation of the sons of God - that is, of the Demiurge, which up to this had been concealed, and in which obscurity the natural man was hid, and had a veil upon the heart - when (it was time), then, that the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), The Holy Ghost will come upon you- Sophia is the Spirit - and the power of the Highest will overshadow you- the Highest is the Demiurge -wherefore that which shall be born of you shall be called holy. Luke 1:35 For he has been generated not from the highest alone, as those created in (the likeness of) Adam have been created from the highest alone - that is, (from) Sophia and the Demiurge. Jesus, however, the new man, (has been generated) from the Holy Spirit- that is, Sophia and the Demiurge- in order that the Demiurge may complete the conformation and constitution of his body, and that the Holy Spirit may supply his essence, and that a celestial Logos may proceed from the Ogdoad being born of Mary. Concerning this (Logos) they have a great question among them - an occasion both of divisions and dissension. And hence the doctrine of these has become divided: and one doctrine, according to them, is termed Oriental, and the other Italian. They from Italy, of whom is Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal (one). And on account of this, (they maintain) that at his baptism the Holy Spirit as a dove came down - that is, the Logos of the mother above, (I mean Sophia) - and became (a voice) to the animal (man), and raised him from the dead. This, he says, is what has been declared: He who raised Christ from the dead will also quicken your mortal and natural bodies. Romans 8:11-12 For loam has come under a curse; for, says he, dust you are, and unto dust shall you return. Genesis 3:19 The Orientals, on the other hand, of whom is Axionicus and Bardesianes, assert that the body of the Saviour was spiritual; for there came upon Mary the Holy Spirit- that is, Sophia and the power of the highest. This is the creative art, (and was vouchsafed) in order that what was given to Mary by the Spirit might be fashioned. |
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| 15. Clement of Alexandria, Miscellanies, 1.5.28-1.5.32, 2.8.36-2.8.37, 4.25.156-4.25.157 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26, 105, 279, 290 |
16. Irenaeus, Refutation of All Heresies, 1.1.1, 1.19.2, 1.21.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 279 | 1.1.1. THEY maintain, then, that in the invisible and ineffable heights above there exists a certain perfect, pre-existent AEon, whom they call Proarche, Propator, and Bythus, and describe as being invisible and incomprehensible. Eternal and unbegotten, he remained throughout innumerable cycles of ages in profound serenity and quiescence. There existed along with him Ennoea, whom they also call Charis and Sige. At last this Bythus determined to send forth from himself the beginning of all things, and deposited this production (which he had resolved to bring forth) in his contemporary Sige, even as seed is deposited in the womb. She then, having received this seed, and becoming pregt, gave birth to Nous, who was both similar and equal to him who had produced him, and was alone capable of comprehending his father's greatness. This Nous they call also Monogenes, and Father, and the Beginning of all Things. Along with him was also produced Aletheia; and these four constituted the first and first-begotten Pythagorean Tetrad, which they also denominate the root of all things. For there are first Bythus and Sige, and then Nous and Aletheia. And Monogenes, perceiving for what purpose he had been produced, also himself sent forth Logos and Zoe, being the father of all those who were to come after him, and the beginning and fashioning of the entire Pleroma. By the conjunction of Logos and Zoo were brought forth Anthropos and Ecclesia; and thus was formed the first-begotten Ogdoad, the root and substance of all things, called among them by four names, viz., Bythus, and Nous, and Logos, and Anthropos. For each of these is masculo-feminine, as follows: Propator was united by a conjunction with his Ennoea; then Monogenes, that is Nous, with Aletheia; Logos with Zoe, and Anthropos with Ecclesia. 1.19.2. For they falsely hold, that the Creator was seen by the prophets. But this passage, "No man shall see God and live," they would interpret as spoken of His greatness unseen and unknown by all; and indeed that these words, "No man shall see God," are spoken concerning the invisible Father, the Maker of the universe, is evident to us all; but that they are not used concerning that Bythus whom they conjure into existence, but concerning the Creator (and He is the invisible God), shall be shown as we proceed. They maintain that Daniel also set forth the same thing when he begged of the angels explanations of the parables, as being himself ignorant of them. But the angel, hiding from him the great mystery of Bythus, said unto him, "Go thy way quickly, Daniel, for these sayings are closed up until those who have understanding do understand them, and those who are white be made white." Moreover, they vaunt themselves as being the white and the men of good understanding. 1.21.2. They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. For it is otherwise impossible to find admittance within the Pleroma, since this [regeneration] it is which leads them down into the depths of Bythus. For the baptism instituted by the visible Jesus was for the remission of sins, but the redemption brought in by that Christ who descended upon Him, was for perfection; and they allege that the former is animal, but the latter spiritual. And the baptism of John was proclaimed with a view to repentance, but the redemption by Jesus was brought in for the sake of perfection. And to this He refers when He says, "And I have another baptism to be baptized with, and I hasten eagerly towards it." Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, "Can ye be baptized with the baptism which I shall be baptized with?" Paul, too, they declare, has often set forth, in express terms, the redemption which is in Christ Jesus; and this was the same which is handed down by them in so varied and discordant forms. |
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| 17. Origen, Homiliae In Genesim (In Catenis), 1.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105 |
| 18. Nag Hammadi, The Tripartite Tractate, 52.26, 53.1, 54.19-54.21, 55.2, 60.18, 60.20, 60.22, 77.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 279 |
19. Eusebius of Caesarea, Ecclesiastical History, 6.19.4-6.19.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105 | 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. |
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| 20. Nag Hammadi, Eugnostos The Blessed, 3.6-3.10, 73.4-73.8, 95.23-95.96 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 279 |
| 21. Gregory of Nyssa, In Inscriptiones Psalmorum, 44 (4th cent. CE - 4th cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105 |
| 22. 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, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105 |
| 23. Gregory of Nyssa, In Basilium Fratrem, 129 (4th cent. CE - 4th cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105 |
| 24. Gregory of Nyssa, De Vita Mosis, 2.163 (4th cent. CE - 4th cent. CE) Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105 |
| 25. Ps.-Heraclitus, In Hexaemerum, pg 44.72 Tagged with subjects: •exegetical debates/conversations, methods Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105 |
