Now Clement, writing in the sixth book of the Hypotyposes, makes this statement. For he says that Peter and James and John, after the Savior’s ascension, though pre-eminently honored by the Lord, did not contend for glory, but made James the Just, bishop of Jerusalem.
Eusebius of Caesarea
Church History
Chapter VI.II
Quotation from lost work of Clement of Alexandria
Yes, truly, the apostles were baptized, as Clement the Stromatist relates in the fifth book of the Hypotyposes. For, in explaining the apostolic statement, I thank God that I baptised none of you, he says, Christ is said to have baptised Peter alone, and Peter Andrew, and Andrew John, and they James and the rest.
St. John Moschus
Spiritual Meadow, Book V
Chapter 176
Quote from lost work of Clement of Alexandria
Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle. What therefore he says, “from the beginning,” the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, “That which was from the beginning,” he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, “In the beginning was the Word.” But by the expression, “we have seen with our eyes,” he signifies the Lord’s presence in the flesh, “and our hands have handled,” he says, “of the Word of life.” He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places,—this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple.
Clement of Alexandria
The Stromata, Book VIII
Chapter VIII
“Marcus, my son, saluteth you.” Mark, the follower of Peter, while Peter publicly preached the Gospel at Rome before some of Cæsar’s equites, and adduced many testimonies to Christ, in order that thereby they might be able to commit to memory what was spoken, of what was spoken by Peter, wrote entirely what is called the Gospel according to Mark. As Luke also may be recognised by the style, both to have composed the Acts of the Apostles, and to have translated Paul’s Epistle to the Hebrews.
Jude, who wrote the Catholic Epistle, the brother of the sons of Joseph, and very religious, whilst knowing the near relationship of the Lord, yet did not say that he himself was His brother.
Clement of Alexandria
The Stromata, Book VIII
Chapter VIII
The causes productive of skepticism are two things principally. One is the changefulness and instability of the human mind, whose nature it is to generate dissent, either that of one with another, or that of people with themselves. And the second is the discrepancy which is in things; which, as to be expected, is calculated to be productive of skepticism.
Clement of Alexandria
The Stromata, Book VIII
Chaper VII
Now demonstration differs from analysis. For each one of the points demonstrated, is demonstrated by means of points that are demonstrated; those having been previously demonstrated by others; till we get back to those which are self-evident, or to those evident to sense and to understanding; which is called Analysis. But demonstration is, when the point in question reaches us through all the intermediate steps. The man, then, who practices demonstration, ought to give great attention to the truth, while he disregards the terms of the premisses, whether you call them axioms, or premisses, or assumptions. Similarly, also, special attention must be paid to what suppositions a conclusion is based on; while he may be quite careless as to whether one choose to term it a conclusive or syllogistic proposition.
For I assert that these two things must be attended to by the man who would demonstrate— to assume true premisses, and to draw from them the legitimate conclusion, which some also call the inference, as being what is inferred from the premisses.
Now in each proposition respecting a question there must be different premisses, related, however, to the proposition laid down; and what is advanced must be reduced to definition. And this definition must be admitted by all. But when premisses irrelevant to the proposition to be established are assumed, it is impossible to arrive at any right result; the entire proposition— which is also called the question of its nature— being ignored.
In all questions, then, there is something which is previously known—that which being self-evident is believed without demonstration; which must be made the starting point in their investigation, and the criterion of apparent results.
Clement of Alexandria
The Stromata, Book VIII
Chapter III
So that there is a compound advantage of demonstration: from its assuming, for the proof of points in question, true premisses, and from its drawing the conclusion that follows from them. If the first have no existence, but the second follow from the first, one has not demonstrated, but syllogized.
For, to draw the proper conclusion from the premisses, is merely to syllogize. But to have also each of the premisses true, is not merely to have syllogized, but also to have demonstrated.
Clement of Alexandria
The Stromata, Book VIII
Chapter III
For such of the sacrifices as part the hoof, and ruminate, the Scripture represents as clean and acceptable to God; since the just obtain access to the Father and to the Son by faith.
Clement of Alexandria
The Stromata, Book VII
Chapter XVIII
Therefore in substance and idea, in origin, in pre-eminence, we say that the ancient and Catholic Church is alone, collecting as it does into the unity of the one faith— which results from the peculiar Testaments, or rather the one Testament in different times by the will of the one God, through one Lord— those already ordained, whom God predestinated, knowing before the foundation of the world that they would be righteous. But the pre-eminence of the Church, as the principle of union, is, in its oneness, in this surpassing all things else, and having nothing like or equal to itself. But of this afterwards. Of the heresies, some receive their appellation from a [person’s] name, as that which is called after Valentinus, and that after Marcion, and that after Basilides, although they boast of adducing the opinion of Matthew [without truth]; for as the teaching, so also the tradition of the apostles was one. Some take their designation from a place, as the Peratici; some from a nation, as the [heresy] of the Phrygians; some from an action, as that of the Encratites; and some from peculiar dogmas, as that of the Docetæ;, and that of the Hærmatites; and some from suppositions, and from individuals they have honoured, as those called Cainists, and the Ophians; and some from nefarious practices and enormities, as those of the Simonians called Entychites.
Clement of Alexandria
The Stromata, Book VII
Chapter XVII
Our Gnostic then alone, having grown old in the Scriptures, and maintaining apostolic and ecclesiastic orthodoxy in doctrines, lives most correctly in accordance with the Gospel, and discovers the proofs, for which he may have made search (sent forth as he is by the Lord), from the law and the prophets. For the life of the Gnostic, in my view, is nothing but deeds and words corresponding to the tradition of the Lord.
Clement of Alexandria
The Stromata, Book VI
Chapter XVI