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The Stromata, or Miscellanies

Clement of Alexandria

Book 1 · Chapter 18

About this work

A wide-ranging collection on faith, knowledge, philosophy, Scripture, ethics, and Christian maturity that intentionally mixes subjects while portraying the ideal Christian knower formed through disciplined inquiry.

Author: Clement of Alexandria
Date: c. AD 195–215
Origin: Alexandria
Genre: Theological Treatise

Chapter XVIII.—He Illustrates the Apostle’s Saying, “I Will Destroy the Wisdom of the Wise.”

And of such it is said, “

‹ Book 1 · Chapter 17 Book 1 · Chapter 19 ›

I

will

destroy

the

wisdom

of

the

wise

:

I

will

bring

to

nothing

the

understanding

of

the

prudent

.

”

The

apostle

accordingly

adds

,

“

Where

is

the

wise

?

Where

is

the

scribe

?

Where

is

the

disputer

of

this

world

?

”

setting

in

contradistinction

to

the

scribes

,

the

disputers

of

this

world

,

the

philosophers

of

the

Gentiles

.

“

Hath

not

God

made

foolish

the

wisdom

of

the

world

?

”

which

is

equivalent

to

,

showed

it

to

be

foolish

,

and

not

true

,

as

they

thought

.

And

if

you

ask

the

cause

of

their

seeming

wisdom

,

he

will

say

,

“

because

of

the

blindness

of

their

heart

;

”

since

“

in

the

wisdom

of

God

,

”

that

is

,

as

proclaimed

by

the

prophets

,

“

the

world

knew

not

,

”

in

the

wisdom

“

which

spake

by

the

prophets

,

”

“

Him

,

”

that

is

,

God

,

—

“

it

pleased

God

by

the

foolishness

of

preaching

”

—

what

seemed

to

the

Greeks

foolishness

—

“

to

save

them

that

believe

.

For

the

Jews

require

signs

,

”

in

order

to

faith

;

“

and

the

Greeks

seek

after

wisdom

,

”

plainly

those

reasonings

styled

“

irresistible

,

”

and

those

others

,

namely

,

syllogisms

.

“

But

we

preach

Jesus

Christ

crucified

;

to

the

Jews

a

stumbling

-

block

,

”

because

,

though

knowing

prophecy

,

they

did

not

believe

the

event

:

“

to

the

Greeks

,

foolishness

;

”

for

those

who

in

their

own

estimation

are

wise

,

consider

it

fabulous

that

the

Son

of

God

should

speak

by

man

and

that

God

should

have

a

Son

,

and

especially

that

that

Son

should

have

suffered

.

Whence

their

preconceived

idea

inclines

them

to

disbelieve

.

For

the

advent

of

the

Saviour

did

not

make

people

foolish

,

and

hard

of

heart

,

and

unbelieving

,

but

made

them

understanding

,

amenable

to

persuasion

,

and

believing

.

But

those

that

would

not

believe

,

by

separating

themselves

from

the

voluntary

adherence

of

those

who

obeyed

,

were

proved

to

be

without

understanding

,

unbelievers

and

fools

.

“

But

to

them

who

are

called

,

both

Jews

and

Greeks

,

Christ

is

the

power

of

God

,

and

the

wisdom

of

God

.

”

Should

we

not

understand

(

as

is

better

)

the

words

rendered

,

“

Hath

not

God

made

foolish

the

wisdom

of

the

world

?

”

negatively

:

“

God

hath

not

made

foolish

the

wisdom

of

the

world

?

”

—

so

that

the

cause

of

their

hardness

of

heart

may

not

appear

to

have

proceeded

from

God

,

“

making

foolish

the

wisdom

of

the

world

.

”

For

on

all

accounts

,

being

wise

,

they

incur

greater

blame

in

not

believing

the

proclamation

.

For

the

preference

and

choice

of

truth

is

voluntary

.

But

that

declaration

,

“

I

will

destroy

the

wisdom

of

the

wise

,

”

declares

Him

to

have

sent

forth

light

,

by

bringing

forth

in

opposition

the

despised

and

contemned

barbarian

philosophy

;

as

the

lamp

,

when

shone

upon

by

the

sun

,

is

said

to

be

extinguished

,

on

account

of

its

not

then

exerting

the same power. All having been therefore called, those who are willing to obey have been named “called.” For there is no unrighteousness with God. Those of either race who have believed, are “a peculiar people.” And in the Acts of the Apostles you will find this, word for word, “Those then who received his word were baptized;” but those who would not obey kept themselves aloof. To these prophecy says, “If ye be willing and hear me, ye shall eat the good things of the land;” proving that choice or refusal depends on ourselves. The apostle designates the doctrine which is according to the Lord, “the wisdom of God,” in order to show that the true philosophy has been communicated by the Son. Further, he, who has a show of wisdom, has certain exhortations enjoined on him by the apostle: “That ye put on the new man, which after God is renewed in righteousness and true holiness. Wherefore, putting away lying, speak every man truth. Neither give place to the devil. Let him that stole, steal no more; but rather let him labour, working that which is good” (and to work is to labour in seeking the truth; for it is accompanied with rational well-doing), “that ye may have to give to him that has need,” both of worldly wealth and of divine wisdom. For he wishes both that the word be taught, and that the money be put into the bank, accurately tested, to accumulate interest. Whence he adds, “Let no corrupt communication proceed out of your mouth,”—that is “corrupt communication” which proceeds out of conceit,—“but that which is good for the use of edifying, that it may minister grace to the hearers.” And the word of the good God must needs be good. And how is it possible that he who saves shall not be good?

Notes

200
Or, “inquirers.”
201
1 Cor. i. 19, 20.
202
1 Cor. i. 21–24; where the reading is Θεόν not Αὐτόν.
203
[He thus expounds the Ecclesia.]
204
Tit. ii. 14.
205
Acts ii. 41.
206
Isa. i. 19.
207
Eph. iv. 24, 25, 27–29.