Clement of Alexandria, Miscellanies 7

It is therefore evident that Hellenic pre-education, along with its philosophy, comes from God to humanity not in a predetermined manner, but just as rains pour down upon the good earth and upon the dung heap and upon the roofs alike. Both grass and wheat sprout similarly, and a fig tree even springs up on tombs, along with any of the more shameless trees; the things that grow show in a figure what is true, demonstrating that they have all enjoyed the same power of the rain, yet they have not received the same grace as those growing in rich soil, for they either wither or are plucked up. The parable of the seed, which the Lord interpreted, is useful here as well. For there is one Farmer of the earth that exists in humans, who has been sowing the nourishing seeds from the foundation of the world, who rains down the Word of the Lord at each appointed time, and the times and places that receive them have produced the differences. Moreover, the Farmer does not sow wheat alone — though even among these there are many varieties — but also sows the other seeds: barley, beans, peas, pulse, the cultivated garden seeds, and the flowering seeds; and of the same husbandry is the cultivation of trees, working upon all that pertains to nurseries, gardens, beautiful plants, and in general the nature and nourishment of all kinds of trees. Likewise, it is not only the pastoral art, but also the arts of cattle-breeding, horse-breeding, dog-breeding, and beekeeping; to sum up, all the arts of herding and animal husbandry, which differ from one another in degree, yet are all beneficial for life. When I speak of philosophy, I do not mean the Stoic, the Platonic, the Epicurean, or the Aristotelian systems, but rather whatever has been well said by each of these schools, teaching righteousness with pious knowledge; this whole eclectic compilation I call philosophy. But the things which, having cut off human reasonings, they have gone beyond, I would not ever call divine. Now let us consider this also: if those who do not know live well, they do well by chance; for some have even hit upon the truth through understanding, yet Abraham was justified not by works but by faith. There is therefore no benefit to them after the end of life, even if they are benefactors now, if they do not have faith. For this reason the Scriptures were interpreted in the language of the Greeks, so that they might not be able to put forward an excuse of ignorance, since they are capable of hearing also the things from us, if only they are willing. One thing is speculation about truth, another is truth itself; one thing is a likeness, another is the reality; one is acquired by learning and practice, the other by power and faith. For the teaching of piety is a gift, and faith is a grace. For by doing the will of God we come to know His will. Therefore Scripture says, ‘Open to me the gates of righteousness, that I may enter through them and give thanks to the Lord’ (Psalm 118:19). But the ways that lead to righteousness are many, since God saves in many ways (for He is good), numerous and varied, and they bear toward the main road and gate. But if you seek the royal and authoritative entrance, hear: ‘This is the gate of the Lord; the righteous shall enter through it’ (Psalm 118:20). Therefore, of the many opened gates, the one in righteousness is in Christ, in which all who enter and direct their journey in gnostic holiness are blessed. Immediately Clement, in his epistle to the Corinthians, states literally, setting forth the distinctions of those approved in the church: let someone be faithful, let someone be able to express knowledge, let someone be wise in discerning words, let someone be eager in deeds.