PG 9 · cols. 653–698

Clemens Alexandrinus (dubia), Excerpta ex scriptis Theodoti et doctrinae quae Orientalis vocatur ad Valentini tempora spectantia

Editors' preface

Αʹ. Πάτερ, φησὶ, παρατίθεμαί σοι εἰς χεῖρας τὸ πνεῦμά μου. Ὃ προέβαλε, φησὶ, σαρκίον τῷ Λόγῳ ἡ Σοφία, τὸ πνευματικὸν σπέρμα, τοῦτο στολισάμενος κατῆλθεν ὁ Σωτήρ. Ὅθεν ἐν τῷ πάθει τὴν Σοφίαν παρατίθεται τῷ Πατρὶ, ἵνα αὐτὴν ἀπολάβῃ παρὰ τοῦ Πατρὸς, καὶ μὴ κατασχεθῇ ἐνταῦθα ὑπὸ τῶν στερίσκειν δυναμένων. Οὕτω πᾶν πνευματικὸν σπέρμα τοὺς ἐκλεκτοὺς διὰ τῆς προειρημένης φωνῆς παρατίθεται. Τὸ ἐκλεκτὸν σπέρμα φαμὲν καὶ σπινθῆρα ζωοποιούμενον ὑπὸ τοῦ Λόγου, καὶ κόρην ὀφθαλμοῦ, καὶ κόκκον σινάπεως, καὶ ζύμην, τὰ δόξαντα καταδιῃρῆσθαι γένη ἑνοποιοῦσα [Ισ. ἑνοποιοῦντα] εἰς πίστιν.

I. "Father," He says, "into Thy hands I commend My spirit." That fleshly frame which Wisdom put forth, he says, for the Word, the spiritual seed, having clothed Himself with this, the Saviour came down. Wherefore in the passion He commends Wisdom to the Father, that He may receive her back from the Father, and that she may not be held fast here by those who have power to bereave. Thus through the aforesaid utterance He commends the whole spiritual seed, the elect. The elect seed we call also a spark quickened by the Word, and the pupil of the eye, and a grain of mustard, and leaven, which unites [perhaps reading: uniting] into faith the kinds that seemed to have been divided.

Βʹ. Οἱ δ' ἀπὸ Οὐαλεντίνου, πλασθέντος, φασὶ, τοῦ ψυχικοῦ σώματος, τῇ ἐκλεκτῇ ψυχῇ οὔσῃ ἐν ὕπνῳ ἐντεθῆναι ὑπὸ τοῦ Λόγου σπέρμα ἀρρενικὸν, ὅπερ ἐστὶν ἀπόρροια τοῦ ἀγγελικοῦ, ἵνα μὴ ὑστέρημα ᾖ. Καὶ τοῦτο ἐζύμωσε τὰ δόξαντα καταδιῃρῆσθαι, ἑνοποιοῦν τὴν ψυχὴν καὶ τὴν σάρκα, ἃ καὶ ἐν μερισμῷ ὑπὸ τῆς Σοφίας προηνέχθη. Ὕπνος δὲ ἦν Ἀδὰμ ἡ λήθη τῆς ψυχῆς, ἣν συνεῖχε, μὴ διαλυθῆναι, ὥσπερ τὸ πνευματικὸν ὅπερ ἐνέθηκε τῇ ψυχῇ ὁ Σωτήρ. Τὸ σπέρμα, ἀπόρροια ἦν τοῦ ἄρρενος καὶ ἀγγελικοῦ· διὰ τοῦτο λέγει ὁ Σωτήρ· Σώζου σὺ καὶ ἡ ψυχή σου.

II. And the followers of Valentinus say that when the psychic body had been fashioned, a male seed was implanted by the Word in the elect soul while it was asleep, which seed is an efflux of the angelic, that there might be no deficiency. And this leavened the things that seemed to have been divided, uniting the soul and the flesh, which had also been brought forth in separation by Wisdom. And the sleep of Adam was the forgetfulness of the soul, which held the soul together so that it should not be dissolved, just as the spiritual element which the Saviour implanted in the soul. The seed was an efflux of the male and angelic; therefore the Saviour says: "Be saved, you and your soul."

Γʹ. Ἐλθὼν οὖν ὁ Σωτὴρ, τὴν ψυχὴν ἐξύπνισεν, ἐξῆψε δὲ τὸν σπινθῆρα. Δύναμις γὰρ, οἱ λόγοι

III. The Saviour therefore, having come, awakened the soul, and kindled the spark. For power are the words

Editors' notes and page, col. 653

Footnotes

(54) ‹anchor: τὸ πνεῦμά μου› · call in col 653 (printed in the Greek only)

Τὸ πνεῦμά μου. Animam suam Patri commendat et nos in illa, omnesque electos semenque electorum, quae et Athanasii, Patrumque aliorum in Catena expositio est, nec aliter intelligendus Ambrosius cum ait: Spiritus Patri commendatur, ut coelestia quoque ab iniquitatis vinculo solverentur, i. e. animae, quarum coelestis, et a Deo origo. Haereticorum proclivis error, quod divina et humana in Christo non satis distinguunt, utraque in Christo vera, qui unus ipse verus cum Patre Deus, verusque homo nobiscum. Sic passim Chrysostomus aliique probati Patres. COMBEF.

"My spirit." He commends His soul to the Father, and us in it, and all the elect and the seed of the elect; this is the exposition of Athanasius and of the other Fathers in the Catena, and Ambrose is to be understood no otherwise when he says: "The spirit is commended to the Father, that heavenly things too might be loosed from the bond of iniquity," that is, souls, whose origin is heavenly and from God. The heretics' ready error is that they do not sufficiently distinguish the divine and the human in Christ, both being true in Christ, who is one and the same, true God with the Father and true man with us. So Chrysostom and other approved Fathers everywhere. COMBEFIS.

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Footnotes

(a) ‹anchor: spiritum meum depono› · call in col 654

Luc. XXIII, 46.

Luke 23:46.

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(b) ‹anchor: Electum semen› · call in col 654

I Pet. II, 9.

1 Peter 2:9.

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Isa. XLII, 3.

Isaiah 42:3.

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(d) ‹anchor: oculi pupillam› · call in col 654

Deut. XXXII, 10.

Deuteronomy 32:10.

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(e) ‹anchor: et fermentum› · call in col 654

Matth. XIII, 31, 33.

Matthew 13:31, 33.

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(f) ‹anchor: et anima tua› · call in col 654

Gen. XIX, 17.

Genesis 19:17.

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Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 655

Matth. V, 16.

Matthew 5:16.

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(b) ‹anchor: not visible in the page-foot image› · call in col 655

Joan. XX, 22.

John 20:22.

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Matth. XVII, 1-8.

Matthew 17:1–8.

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(d) ‹anchor: not visible in the page-foot image› · call in col 655

I Pet. II, 9.

1 Peter 2:9.

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(e) ‹anchor: in majestate sua› · call in col 655

Matth. XVI, 27; Luc. IX, 27.

Matthew 16:27; Luke 9:27.

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(f) ‹anchor: Joannes ille Baptista› · call in col 655

Joan. I, 33.

John 1:33.

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(g) ‹anchor: quod vidistis› · call in col 655

Matth. XVII, 9.

Matthew 17:9.

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Page

running head: 655 CLEMENS ALEXANDR
marginal letters: A mones Domini.; B hic in; C cum vocem; D monte prolata
old-edition numerals: 958 ED. POTTER. before haud timuit,
other: facing Latin version, not set

PG 9:656

τοῦ Κυρίου. Διὰ τοῦτο εἴρηκε· Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων. Καὶ μετὰ τὴν ἀνάστασιν, ἐμφυσῶν τὸ Πνεῦμα τοῖς ἀποστόλοις, τὸν μὲν χοῦν, καθάπερ τέφραν, ἀπέφυσε καὶ ἐχώριζεν· ἐξῆπτε δὲ τὸν σπινθῆρα καὶ ἐζωοποίει.

of the Lord. Therefore He has said: "Let your light shine before men." And after the resurrection, breathing the Spirit upon the apostles, He blew away and separated the dust, like ashes, while He kindled the spark and quickened it into life.

Δʹ. Ὁ Κύριος διὰ πολλὴν ταπεινοφροσύνην οὐχ ὡς ἄγγελος ὤφθη, ἀλλ' ὡς ἄνθρωπος· καὶ ὅτε ἐν δόξῃ ὤφθη τοῖς ἀποστόλοις ἐπὶ τοῦ ὄρους, οὐ δι' ἑαυτὸν ἐποίησε δεικνὺς ἑαυτὸν, ἀλλὰ διὰ τὴν Ἐκκλησίαν, ἥτις ἐστὶ τὸ γένος τὸ ἐκλεκτὸν, ἵνα μάθῃ τὴν προκοπὴν αὐτοῦ μετὰ τὴν τῆς σαρκὸς ἔξοδον. Αὐτὸς γὰρ καὶ ἄνω φῶς ἦν, καὶ ἔστι τὸ ἐπιφανὲν ἐν σαρκὶ, καὶ τὸ ἐνταῦθα ὀφθὲν, οὐχ ὕστερον τοῦ ἄνω, οὐδὲ διεκέκοπτο ᾗ ἄνωθεν μετέστη δεῦρο, τόπον ἐκ τόπου ἀμεῖβον, ὡς τὸν μὲν ἐπιλαβεῖν, τὸν δὲ ἀπολιπεῖν· ἀλλ' ἦν τὸ πάντη ὂν, καὶ παρὰ τῷ Πατρὶ, κἀνταῦθα· δύναμις γὰρ ἦν τοῦ Πατρός. Ἄλλως τε ἐχρῆν κἀκεῖνον πληρωθῆναι τὸν λόγον τοῦ Σωτῆρος, ὃν εἶπεν· Εἰσί τινες τῶν ὧδε ἑστηκότων, οἵ οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὸν Υἱὸν τοῦ ἀνθρώπου ἐν δόξῃ. Εἶδον οὖν καὶ ἐκοιμήθησαν ὅ τε Πέτρος, καὶ Ἰάκωβος, καὶ Ἰωάννης.

IV. The Lord through great humility appeared not as an angel, but as a man; and when He appeared in glory to the apostles on the mount, He did this not for His own sake in showing Himself, but for the sake of the Church, which is "the elect race," that it might learn its advancement after its departure from the flesh. For He Himself was light above also, and that which was manifested in flesh and seen here is not posterior to that above, nor was it severed in that it removed hither from above, changing place for place, so as to occupy the one and leave the other behind; but it was that which is everywhere, both with the Father and here; for it was the power of the Father. Moreover, it was needful that that word also of the Saviour should be fulfilled which He spoke: "There are some of those standing here who shall in no wise taste of death until they see the Son of man in glory." Peter, then, and James and John saw and fell asleep.

Εʹ. Πῶς οὖν, τὴν μὲν ὄψιν τὴν φωτεινὴν ἰδόντες, οὐκ ἐξεπλάγησαν· τὴν δὲ φωνὴν ἀκούσαντες, ἔπεσον ἐπὶ γῆν; ὅτι ὦτα τυγχάνει ἀπιστότερα ὀφθαλμῶν, καὶ ἡ παρὰ δόξαν φωνὴ μᾶλλον ἐκπλήσσει. Ὁ δὲ Ἰωάννης ὁ βαπτιστὴς, τῆς φωνῆς ἀκούσας, οὐκ ἐφοβήθη, ὡς ἂνἐν πνεύματι ἀκούσας συνήθει τῆς τοιαύτης φωνῆς· καθὸ δὲ ἄνθρωπός τίς ἐστι, μόνον ἀκούσας κατεπλάγη· διὸ καὶ λέγει αὐτοῖς ὁ Σωτήρ· Μηδενὶ εἴπητε ὃ ἴδετε. Καίτοι οὐδὲ σαρκικοῖς ὀφθαλμοῖς τὸ φῶς ἑωράκεισαν· οὐδὲν γὰρ συγγενὲς καὶ οἰκεῖον ἐκείνῳ τῷ φωτὶ καὶ τῇδε τῇ σαρκί· ἀλλ' ὡς ἡ δύναμις καὶ ἡ βούλησις τοῦ Σωτῆρος ἐνεδυνάμωσε τὴν σάρκα, εἰς τὸ θεάσασθαι· ἄλλως τε καὶ ὃ ἡ ψυχὴ εἶδε, μετέδωκε κοινωνούσῃ τῇ σαρκὶ, συμπεπλέχθαι αὐτῇ. Τὸ δὲ, Μηδενὶ εἴπητε, ἵνα μὴ, ὅ ἐστιν ὁ Κύριος νοήσαντες, ἀπόσχωνται τοῦ ἐπιβάλλειν τῷ Κυρίῳ τὰς χεῖρας, καὶ ἀτελὴς ἡ οἰκονομία γένηται, καὶ ὁ θάνατος ἀπόσχηται τοῦ Κυρίου, ὡς μάτην πειράζων ἐπὶ ἀνηνύτῳ. Καὶ ἔτι ἡ μὲν ἐν τῷ ὄρει φωνὴ τοῖς ἤδη συνιεῖσιν ἐκλεκτοῖς ἐγένετο· διὸ καὶ ἐθαύμασαν μαρτυρουμένου τοῦ πιστευομένου· ἡ δὲ ἐπὶ τῷ ποταμῷ τοῖς μέλλουσι πιστεύειν· διὸ καὶ ἠμελήθη ἡ φωνὴ αὐτοῖς προκατεχομένοις ἐπὶ τῇ τῶν νομοδιδασκάλων ἀγωγῇ.

V. How then, on seeing the luminous vision, were they not struck with amazement, whereas on hearing the voice they fell to the earth? Because ears happen to be less trustworthy than eyes, and an unexpected voice amazes more. Now John the Baptist, on hearing the voice, was not afraid, since he heard in the spirit accustomed to such a voice; whereas in so far as a man is human, merely on hearing he was struck with amazement; wherefore the Saviour also says to them: "Tell no one what you saw." And yet not even with fleshly eyes had they seen the light—for there is nothing akin and congenial between that light and this flesh—but according as the power and the will of the Saviour strengthened the flesh so as to behold it; and besides, what the soul saw, it imparted to the flesh sharing with it, through being interwoven with it. And the command, "Tell no one," was given lest, perceiving what the Lord is, men should abstain from laying hands upon the Lord, and the dispensation should become incomplete, and death should hold off from the Lord, as tempting in vain to no effect. And further, the voice on the mount came to the elect who already understood, wherefore they also marvelled when He in Whom they believed was borne witness to; whereas that at the river came to those who were about to believe, wherefore also the voice was neglected by them, preoccupied as they were with the training of the teachers of the law.

Editors' notes and page, col. 656

Footnotes

(55) ‹anchor: not visible in the page-foot image› · call in col 656 (printed in the Greek only)

Διὰ πολλὴν ταπ. Alte satis et orthodoxe de Christi mysteriis, qui se ita exinanivit, ut non angelus sed homo fieret, quae extrema vilitas in creatura intelligente, idem ipse qui in coelis et qui in terra, nec a se divisus, nempe deitate qua ubique est, non ita humanitatis, quae circumscripta est, ratione. COMBEF.

"Through great humil[ity]." Profoundly enough, and orthodoxly, on the mysteries of Christ, who so emptied himself that he became not an angel but a man, which is the utmost lowliness in an intelligent creature; the very same one who is in heaven and who is on earth, and not divided from himself: that is, by his Godhead, by which he is everywhere, but not so by reason of his humanity, which is circumscribed. COMBEFIS.

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(56) ‹anchor: ὦτα τυγχάνει› · call in col 656 (printed in the Greek only)

Ὦτα τ. Herodoti dictum est, pag. 2: Ὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν, quod a Philone quoque duobus in locis usurpatur. H. SYLBURG.

"Ears are ..." It is a saying of Herodotus, p. 2: "For ears happen to be less trustworthy for men than eyes," which Philo also uses in two places. F. SYLBURG.

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Page

running head: IENS ALEXANDRINUS. 656
marginal letters: A τοῦ Κυρίου.; B τόπου ἀμεῖβον,; C σει. Ὁ δὲ; D ἡ μὲν ἐν
old-edition numerals: (none)
other: full-width Latin line after Ἰωάννης. (before Εʹ.) and full-width Latin line after ἀγωγῇ. not set

PG 9:657

Ϛʹ. Τὸ, Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος, οἱ ἀπὸ Οὐαλεντίνου οὕτως ἐκδέχονται. Ἀρχὴν μὲν γὰρ τὸν Μονογενῆ λέγουσιν, ὃν καὶ Θεὸν προσαγορεύεσθαι, ὡς καὶ ἐν τοῖς ἑξῆς ἄντικρυς Θεὸν αὐτὸν δηλοῖ λέγων· Ὁ μονογενὴς Θεὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ἐκεῖνος ἐξηγήσατο· τὸν δὴ Λόγον τὸν ἐν τῇ ἀρχῇ τοῦτον, τὸν ἐν τῷ Μονογενεῖ, ἐν τῷ νῷ καὶ τῇ ἀληθείᾳ, μηνύει τὸν Χριστὸν τὸν Λόγον καὶ τὴν ζωήν. Ὅθεν εἰκότως καὶ αὐτὸν Θεὸν λέγει τὸν ἐν τῷ Θεῷ τῷ νῷ ὄντα. Ὃ γέγονεν ἐν αὐτῷ τῷ Λόγῳ, ζωὴ ἦν ἡ σύζυγος· διὸ καὶ φησὶν ὁ Κύριος· Ἐγώ εἰμι ἡ ζωή.

VI. The passage, "In the beginning was the Word, and the Word was with God, and the Word was God," the followers of Valentinus interpret thus. For they say that the "Beginning" is the Only-begotten, Who is also called God, as in what follows he outrightly declares Him to be God, saying: "The only-begotten God, Who is in the bosom of the Father, He has declared Him"; and this Word that is in the Beginning—that which is in the Only-begotten, in Mind and Truth—indicates Christ, the Word and the Life. Whence with reason he calls Him also God Who is in God the Mind. "What came into being in Him," the Word, "was life," the syzygy (consort); wherefore also the Lord says: "I am the life."

Ζʹ. Ἄγνωστος οὖν ὁ Πατὴρ ὢν, ἠθέλησε γνωσθῆναι τοῖς Αἰῶσι· καὶ διὰ τῆς Ἐνθυμήσεως τῆς ἑαυτοῦ, ὡς ἂν ἑαυτὸν ἐγνωκὼς, πνεῦμα γνώσεως, οὔσης ἐν γνώσει, προέβαλε τὸν Μονογενῆ. Γέγονεν οὖν καὶ ὁ ἀπὸ γνώσεως, τουτέστι τῆς πατρικῆς Ἐνθυμήσεως προελθὼν γνῶσις, τουτέστιν ὁ Υἱός· ὅτι δι' Υἱοῦ ὁ Πατὴρ ἐγνώσθη. Τὸ δὲ τῆς ἀγάπης πνεῦμα κέκραται τῷ τῆς γνώσεως, ὡς Πατὴρ Υἱῷ, καὶ Ἐνθύμησις ἀληθείᾳ· ἀπ' ἀληθείας προελθὼν, ὡς ἀπὸ Ἐνθυμήσεως ἡ γνῶσις. Καὶ ὁ μὲν μείνας μονογενὴς Υἱὸς εἰς τὸν κόλπον τοῦ Πατρὸς, τὴν Ἐνθύμησιν διὰ τῆς γνώσεως ἐξηγεῖται τοῖς Αἰῶσιν, ὡς ἂν καὶ ὑπὸ τοῦ κόλπου αὐτοῦ προβληθείς. Ὁ δὲ ἐνταῦθα ὀφθεὶς οὐκ ἔτι μονογενὴς, ἀλλ' ὡς μονογενὴς πρὸς τοῦ ἀποστόλου προσαγορεύεται, δόξαν ὡς Μονογενοῦς· ὅτι, εἷς καὶ ὁ αὐτὸς ὢν, ἐν μὲν τῇ κτήσει πρωτότοκός ἐστιν Ἰησοῦς, ἐν δὲ Πληρώματι μονογενής. Ὁ δὲ αὐτός ἐστι, τοιοῦτος ὢν ἑκάστῳ τόπῳ, οἷος κεχωρῆσθαι δύναται, καὶ οὐδέποτε τοῦ μείναντος ὁ καταβὰς μερίζεται· φησὶ γὰρ ὁ Ἀπόστολος· Ὁ γὰρ ἀναβὰς, αὐτός ἐστι καὶ ὁ καταβάς. Εἰκόνα δὲ τοῦ Μονογενοῦς τὸν Δημιουργὸν λέγουσι· διὸ καὶ αὐτὰ τῆς εἰκόνος τὰ ἔργα. Ὅθεν καὶ ὁ Κύριος εἰκόνα τῆς πνευματικῆς ἀναστάσεως ποιήσας τοὺς νεκροὺς οὓς ἤγειρεν, οὐκ ἀφθάρτους τὴν σάρκα, ἀλλ' ὡς αὖθις ἀποθανουμένους ἤγειρεν.

VII. Being unknown, therefore, the Father wished to be made known to the Aeons; and through His own Conception (Enthymesis), as having known Himself, a spirit of knowledge existing in knowledge, He put forth the Only-begotten. Therefore He also Who came forth from knowledge, that is, from the paternal Conception, became knowledge, that is, the Son; because through the Son the Father was made known. And the spirit of love is mingled with that of knowledge, as Father with Son and Conception with Truth, having come forth from Truth just as knowledge came forth from Conception. And the one who remained the only-begotten Son in the bosom of the Father expounds the Conception through knowledge to the Aeons, inasmuch as he was also put forth by His bosom. But He Who appeared here is called by the apostle no longer only-begotten, but "as only-begotten"—"glory as of an Only-begotten"—because, being one and the same, in creation Jesus is "first-born," whereas in the Pleroma He is "only-begotten." And He is the same, being such in each place as is capable of being contained, and He Who came down is never divided from Him Who remained; for the Apostle says: "For He that ascended, the same is also He that descended." And they call the Demiurge an image of the Only-begotten; wherefore the works of the image are themselves images too. Whence also the Lord, making the dead whom He raised an image of the spiritual resurrection, raised them not incorruptible in the flesh, but as about to die again.

Ηʹ. Ἡμεῖς δὲ τὸν ἐν ταὐτότητι Λόγον Θεὸν ἐν Θεῷ φαμεν, ὃς καὶ εἰς τὸν κόλπον τοῦ Πατρὸς εἶναι λέγεται, ἀδιάστατος, ἀμέριστος, εἷς Θεός. Πάντα δι' αὐτοῦ ἐγένετο, κατὰ τὴν προσεχῆ ἐνέργειαν τοῦ ἐν ταὐτότητι Λόγου, τά τε πνευματικὰ καὶ νοητὰ καὶ αἰσθητά. Οὗτος τὸν κόλπον τοῦ Πατρὸς ἐξηγήσατο ὁ Σωτήρ. Καὶ Ἠσαΐας· Καὶ ἀνταποδώσω τὰ ἔργα αὐτῶν εἰς

VIII. But we say that the Word in identity is God in God, Who is also said to be in the bosom of the Father, unsevered, undivided, one God. "All things came into being through Him," according to the immediate operation of the Word in identity—the spiritual and intelligible and sensible things alike. This Saviour "declared the bosom of the Father." And Isaiah says: "And I will recompense their works into

Editors' notes and page, col. 657

Footnotes

(57) ‹anchor: not visible in the page-foot image› · call in col 657 (printed in the Greek only)

Ὁ μονογενὴς Θεός. Etiam Syr. Θεός, reliqui forte melius Υἱός, unigenitus Filius. quae vox non sinit trahi deitatem Verbi ad Valentinianorum ὁμωνυμίαν, sed ut vere Filius Deusque intelligatur, singularique nativitate qua unus ipse unigenitus humanitate et carne, idem primogenitus et fratres habens, quibus vere communicet. Reliqua, et quod divina quaeque nomina res et Αἰῶνες, seu aliquid distinctum vereque exsistens accipiuntur, Valentinianorum deliria. COMBEF.

"The only-begotten God." The Syriac too has "God"; the others, perhaps better, "Son," the only-begotten Son. This word does not allow the Godhead of the Word to be dragged into the Valentinians' sharing of names, but makes him understood as truly Son and God, and by a singular birth, by which he alone is only-begotten, while in his humanity and flesh the same is firstborn and has brothers, with whom he truly shares. The rest, and the taking of each divine name as a thing and as Aeons, that is, as something distinct and truly existing, are the ravings of the Valentinians. COMBEFIS.

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(58) ‹anchor: μηνύει› · call in col 657 (printed in the Greek only)

Μηνύει. Sc. Joannes apostolus. SYLBURG

"Declares": that is, John the apostle. SYLBURG.

(printed under page 328)

(59) ‹anchor: ἐν δὲ Πληρώματι› · call in col 657 (printed in the Greek only)

Ἐν δὲ Πληρώματι. Vox est qua male usi Valentiniani pro scena quadam et capacitate supra coelos, uti sic satis explicant, in quo Unigenitus pro loci immensitate magnus, hic in terris parvus. Sic deliri homines nihilque minus quam vere Gnostici, i. e. sapientes excellentique scientia praediti, sed plane insipientissimi bardique, nec aliter eis intellectus sinus Patris. COMBEF.

"But in the Pleroma." It is a word the Valentinians misused for a sort of stage and room above the heavens, as they explain clearly enough, in which the Only-begotten is great, in keeping with the vastness of the place, but here on earth small. So these raving men, anything but truly Gnostics, that is, wise and endowed with surpassing knowledge, but plainly most foolish and dull; nor did they understand the bosom of the Father otherwise. COMBEFIS.

(printed under page 328)

Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 658

Joan. I, 1.

John 1:1.

(printed under page 328)

(b) ‹anchor: not visible in the page-foot image› · call in col 658

Ibid. 18.

Ibid., v. 18.

(printed under page 328)

Ibid. 4.

Ibid., v. 4.

(printed under page 328)

(d) ‹anchor: not visible in the page-foot image› · call in col 658

Joan. XI, 25; XIV, 6.

John 11:25; 14:6.

(printed under page 328)

(e) ‹anchor: gloriam quasi Unigeniti› · call in col 658

Joan. I, 14.

John 1:14.

(printed under page 328)

(f) ‹anchor: vero unigenitus› · call in col 658

Col. I, 15.

Colossians 1:15.

(printed under page 328)

(g) ‹anchor: qui descendit› · call in col 658

Eph. IV, 10.

Ephesians 4:10.

(printed under page 328)

(h) ‹anchor: per ipsum facta sunt› · call in col 658

Joan. I, 3.

John 1:3.

(printed under page 328)

(i) ‹anchor: Patris sinum patefecit› · call in col 658

Ibid. 18.

Ibid., v. 18.

(printed under page 328)

Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 659

Isa. LXV, 7.

Isaiah 65:7.

(printed under page 329)

(b) ‹anchor: not visible in the page-foot image› · call in col 659

Matth. IX, 29.

Matthew 9:29.

(printed under page 329)

Matth. XXIV, 24.

Matthew 24:24.

(printed under page 329)

(d) ‹anchor: not visible in the page-foot image› · call in col 659

Joan. II, 16.

John 2:16.

(printed under page 329)

(e) ‹anchor: not visible in the page-foot image› · call in col 659

Luc. XV, 25.

Luke 15:25.

(printed under page 329)

(f) ‹anchor: not visible in the page-foot image› · call in col 659

Matth. XXII, 9.

Matthew 22:9.

(printed under page 329)

(g) ‹anchor: universis accendit› · call in col 659

Matth. V, 45.

Matthew 5:45.

(printed under page 329)

(h) ‹anchor: nisi Filius› · call in col 659

Joan. I, 18.

John 1:18.

(printed under page 329)

(i) ‹anchor: mundi lux estis› · call in col 659

Matth. V, 14.

Matthew 5:14.

(printed under page 329)

(k) ‹anchor: in nomine tuo› · call in col 659

Joan. XVII, 11.

John 17:11.

(printed under page 329)

Page

running head: 659 CLEMENS ALEXANDR
marginal letters: A Isaias dicit; B domo Patris; C gura, et; D similitudo rerum
old-edition numerals: 350 before X. Neque; 960 ED. POTTER. before specie, sine
other: facing Latin version, not set

PG 9:660

τὸν κόλπον αὐτῶν, εἰς τὴν ἔννοιαν αὐτῶν τὴν ἐν τῇ ψυχῇ, ἀφ' ἧς πρώτης ἐνεργεῖται πρωτότοκος πάσης κτίσεως. Ὁ δὲ ἐν ταὐτότητι Μονογενὴς, οὗ κατὰ δύναμιν ἀδιάστατον ὁ Σωτὴρ ἐνεργεῖ, οὗτός ἐστι τὸ φῶς τῆς Ἐκκλησίας, τῆς πρότερον ἐν σκότῳ καὶ ἐν ἀγνοίᾳ οὔσης. Καὶ ἡ σκοτία αὐτὸν οὐ κατέλαβεν. Οἱ ἀποστατήσαντες καὶ οἱ λοιποὶ τῶν τοιούτων ἀνθρώπων οὐκ ἔγνωσαν αὐτόν· καὶ ὁ θάνατος οὐ κατέσχεν αὐτόν.

their bosom," into their thought that is in the soul, from which first is wrought the first-born of all creation. And the Only-begotten in identity, according to Whose unsevered power the Saviour operates, this is the light of the Church, which formerly was in darkness and in ignorance. "And the darkness apprehended it not." Those who revolted and the rest of such men knew Him not; and death held Him not fast.

Θʹ. Ἡ πίστις οὐ μία, ἀλλὰ διάφορος. Ὁ γοῦν Σωτήρ φησι· Γενηθήτω σου κατὰ τὴν πίστιν. Ὅθεν εἴρηται τοὺς μὲν τῆς κλήσεως ἀνθρώπους κατὰ τὴν παρουσίαν τοῦ Ἀντιχρίστου πλανηθήσεσθαι· ἀδύνατον δὲ τοὺς ἐκλεκτούς· διό φησί· Καὶ, εἰ δυνατὸν, τοὺς ἐκλεκτούς μου. Πάλιν ὅταν λέγῃ· Ἐξέλθετε ἐκ τοῦ οἴκου τοῦ Πατρός μου, τοῖς κλητοῖς λέγει· πάλιν τῷ ἐξ ἀποδημίας ἐλθόντι καὶ κατεδηδοκότι τὰ ὑπάρχοντα, ᾧ τὸν σιτευτὸν ἔθυσε μόσχον, τὴν κλῆσιν λέγει· καὶ ὅπου ὁ βασιλεὺς εἰς τὸ δεῖπνον τοῦ γάμου τοὺς ἐν ταῖς ὁδοῖς κέκληκε. Πάντες μὲν οὖν κέκληνται ἐπίσης· βρέχει γὰρ ἐπὶ δικαίους καὶ ἀδίκους, καὶ τὸν ἥλιον ἐπιλάμπει πᾶσιν· ἐκλέγονται δὲ οἱ μᾶλλον πιστεύσαντες, πρὸς οὓς λέγει· Τὸν Πατέρα μου οὐδεὶς ἑώρακεν, ει μὴ ὁ Υἱός· καί· Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου· καί· Πάτερ ἅγιε, ἁγίασον αὐτοὺς ἐν τῷ ὀνόματί σου.

IX. Faith is not one, but diverse. At any rate, the Saviour says: "Be it done unto you according to your faith." Whence it is said that the men of the calling shall be led astray at the coming of the Antichrist, whereas it is impossible for the elect; wherefore He says: "Even, if possible, My elect." Again, when He says, "Depart out of My Father's house," He speaks to the called; again, in the case of him who came back from abroad and had devoured his substance, for whom he slew the fatted calf, He speaks of the calling; and where the king has called those on the highways to the marriage supper. All, therefore, have been called equally—for He rains upon just and unjust, and causes the sun to shine upon all—but those who have believed more are chosen, to whom He says: "No one has seen My Father save the Son"; and: "You are the light of the world"; and: "Holy Father, sanctify them in Your name."

Ιʹ. Ἀλλ' οὐδὲ τὰ πνευματικὰ καὶ νοερὰ, οὐδὲ οἱ ἀρχάγγελοι οἱ πρωτόκτιστοι, οὐδὲ μὴν οὐδ' αὐτὸς ἄμορφος καὶ ἀνείδεος καὶ ἀσχημάτιστος καὶ ἀσώματός ἐστιν· ἀλλὰ καὶ μορφὴν ἔχει ἰδίαν, καὶ σῶμα ἀνάλογον τῆς ὑπεροχῆς τῶν πνευματικῶν ἁπάντων. Ὡς δὲ καὶ οἱ πρωτόκτιστοι ἀνάλογον τῆς ὑπεροχῆς τῶν ὑφ' αὐτοῦ ὁσίων. Ὅλως γὰρ τὸ γενητὸν οὐκ ἀνούσιον μὲν, οὐχ ὅμοιον δὲ μορφὴν καὶ σῶμα ἔχουσι τοῖς ἐν τῷδε τῷ κόσμῳ σώμασιν. Ἄῤῥενά τε γὰρ καὶ θήλεα τὰ ἐνταῦθα, καὶ διάφορα πρὸς αὐτά· ἐκεῖ δὲ ὁ μὲν Μονογενὴς καὶ ἰδίως νοερὸς, ἰδέᾳ ἰδίᾳ καὶ οὐσίᾳ ἰδίᾳ κεχρημένος ἄκρως, εἰλικρινεῖ καὶ ἡγεμονικωτάτῃ, καὶ προσεχῶς τῆς τοῦ Πατρὸς ἀπολαύων δυνάμεως· οἱ δὲ πρωτόκτιστοι, εἰ καὶ ἀριθμῷ διάφοροι, καὶ ὁ καθ' ἕκαστον περιώρισται καὶ περιγέγραπται, ἀλλ' ἡ ὁμοιότης τῶν πραγμάτων ἑνότητα καὶ ἰσότητα καὶ ὁμοιότητα ἐνδείκνυται. Οὐ γὰρ τῷδε μὲν πλέον, τῷδε δὲ ἧττον παρέσχηται τῶν ἑπτά· οὐδ' ὑπολείπεταί τις αὐτοῖς προκοπὴ ἐξ ἀρχῆς, ἀπειλη-

X. Nor yet are the spiritual and intellectual beings, nor the first-created archangels, nor indeed even He Himself formless and shapeless and figureless and bodiless; but He has both a form of His own and a body proportionate to His pre-eminence over all the spiritual beings—just as the first-created also have a body proportionate to their pre-eminence over the holy ones under them. For in general that which has come into being is not without substance, yet they do not have a form and body like the bodies in this world. For the things here are male and female, and diverse from one another; whereas there the Only-begotten and peculiarly intellectual One uses in the highest degree His own form and His own substance, pure and most sovereign, and immediately enjoys the power of the Father; while as for the first-created, even though they are diverse in number, and each several one is defined and circumscribed, yet the likeness of their realities manifests unity and equality and likeness. For among the seven, more has not been granted to this one and less to that one; nor is there left for them any advancement from the beginning, since they have received

Editors' notes and page, col. 660

Footnotes

(60) ‹anchor: not visible in the page-foot image› · call in col 660 (printed in the Greek only)

Γενηθήτω σου κ. A. mavult: Γενηθήτω σοι κατὰ τὴν πίστιν σου, ut Matth. IX, et XV. SYLBURG.

"Let it be done of you ..." A prefers "Let it be done to you according to your faith," as in Matthew 9 and 15. SYLBURG.

(printed under page 329)

(61) ‹anchor: αὐτὸς ἄμορφος› · call in col 660 (printed in the Greek only)

Οὐδ' αὐτὸς ἄμορφος. Videtur subaudiri μονογενὴς Θεός vel Υἱός. Perinde enim illi corpus assignat et formam, ac quidquid corporum est. Et de angelis quidem haud aliter argumentatur Joannes Thessalonicensis in VII synodo. De Deo autem aut Verbo nemo est catholicorum qui non rideat ac despuat, quidquid olim simpliciores monachi in Nitria et per Aegyptum istiusmodi faecibus per nimiam simplicitatem (ne stoliditatem dicam) potati. Altior nobis de Deo cogitatio, quem nullo sensu corporis, ac ne mentis intelligentia nisi ipso donante ad seque trahente ac lumen praebente, tuncque etiam pro nostro modulo nec comprehendendo attingere liceat: quomodo nec videns nec quod videtur corpus est ex insulsa Gnosticorum philosophia, τὸ νοερόν et νοητόν idque longe excellens, quae sic vocibus ex visu acceptis, ut sensuum nobilissimo, nostro more significamus. COMBEF.

"Nor is he himself formless." "The only-begotten God" or "Son" seems to be understood. For he assigns him a body and form just as he does to whatever is bodily. And about the angels John of Thessalonica argues in no other way at the Seventh Synod. But about God or the Word there is no Catholic who would not laugh at and spit upon whatever the simpler monks in Nitria and throughout Egypt once drank in of such dregs through excessive simplicity (not to say stupidity). Our thought of God is higher: no sense of the body can reach him, nor even the understanding of the mind unless he himself grants it, draws us to himself and gives light, and even then, after our small measure, only to touch him, not to comprehend him. So it is not out of the Gnostics' witless philosophy that what sees and what is seen are body; the intellective and the intelligible, which far excels, we signify in our way by words taken from sight, as the noblest of the senses. COMBEFIS.

(printed under page 329)

(62) ‹anchor: ὑφ' αὐτοῦ ὁσίων› · call in col 660 (printed in the Greek only)

Τῶν ὑφ' αὐτοῦ ὁσίων. Forte τῶν ὑπ' αὐτοὺς ὁσίων· eorum, qui sub eis sunt, sanctorum. Ibidem mox A., τὸ γεννητόν. SYLBURG.

"Of the holy ones under him." Perhaps "of the holy ones under them": of the saints who are beneath them. In the same place, just after, A has "the begotten." SYLBURG.

(printed under page 329)

Page

running head: MENS ALEXANDRINUS. 660
marginal letters: A τὸν κόλπον; B τοὺς ἐκλεκτούς; C ἀσώματός ἐστιν·; D ὑπολείπεταί τις
old-edition numerals: (none)
other: word split at bottom of column (ἀπειλη-)

PG 9:661

φότων τὸ τέλειον ἅμα τῇ πρώτῃ γενέσει παρὰ τοῦ Θεοῦ διὰ τοῦ Υἱοῦ. Καὶ ὁ μὲν φῶς ἀπρόσιτον εἴρηται, ὡς μονογενὴς καὶ πρωτότοκος, ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη· οὐδὲ ἔσται τὶς τοιοῦτος, οὐδὲ τῶν πρωτοκτίστων, οὔτε ἀνθρώπων· οἱ δὲ διαπαντὸς τὸ πρόσωπον τοῦ Πατρὸς βλέπουσι· πρόσωπον δὲ Πατρὸς ὁ Υἱὸς, δι' οὗ γνωρίζεται ὁ Πατήρ. Τὸ τοίνυν ὁρῶν καὶ ὁρώμενον ἀσχημάτιστον εἶναι οὐ δύναται οὐδὲ ἀσώματον. Ὁρῶσι δὲ ὀφθαλμῷ οὐκ αἰσθητῷ, ἀλλ' οἵῳ παρέσχεν ὁ Πατὴρ, νοερῷ.

perfection simultaneously with their first coming into being from God through the Son. And the one is called "light unapproachable," as only-begotten and first-born, "what eye has not seen, and ear has not heard, nor has it entered into the heart of man"—nor shall anyone be such, either of the first-created or of men—while the others "continually behold the face of the Father"; and the face of the Father is the Son, through Whom the Father is made known. That, therefore, which sees and is seen cannot be figureless or bodiless. And they see not with an eye of sense, but with such an eye as the Father has granted, an intellectual one.

ΙΑʹ. Ὅταν οὖν εἴπῃ ὁ Κύριος· Μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· ἀμὴν λέγω ὑμῖν, τούτων οἱ ἄγγελοι τὸ πρόσωπον τοῦ Πατρὸς διαπαντὸς βλέπουσιν, οἷον τὸ προκεντημάτων, οἷοι ἔσονται οἱ ἐκλεκτοὶ, τὴν τελείαν ἀπολαβόντες προκοπήν· Μακάριοι δὲ οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται· πρόσωπον δὲ τοῦ ἀσχηματίστου πῶς ἂν εἴη; Σώματα γοῦν ἐπουράνια εὔμορφα καὶ νοερὰ οἶδεν ὁ Ἀπόστολος. Πῶς δ' ἂν καὶ ὀνόματα διάφορα αὐτῶν ἐλέγετο, εἰ μὴ σχήμασιν ἦν περιγεγραμμένα, μορφῇ καὶ σώματι; Ἄλλη δόξα ἐπουρανίων, ἄλλη ἐπιγείων· ἄλλη ἀγγέλων, ἄλλη ἀρχαγγέλων· ὡς πρὸς τὴν σύγκρισιν τῶν τῇδε σωμάτων, οἷον ἄστρων, ἀσώματα καὶ ἀνείδεα, ὡς πρὸς τὴν σύγκρισιν τοῦ Υἱοῦ σώματα μεμετρημένα καὶ αἰσθητά. Οὕτω καὶ ὁ Υἱὸς πρὸς τὸν Πατέρα παραβαλλόμενος. Καὶ δύναμιν μὲν ἰδίαν ἔχει ἕκαστον τῶν πνευματικῶν καὶ ἰδίαν οἰκονομίαν, καθὸ δὲ ὁμοῦ τε ἐγένοντο, καὶ τὸ ἐντελὲς ἀπειλήφασιν οἱ πρωτόκτιστοι, κοινὴν τὴν λειτουργίαν καὶ ἀμέριστον.

XI. When, therefore, the Lord says, "Despise not one of these little ones; amen I say to you, their angels continually behold the face of the Father," He indicates the pattern, as it were, of preliminary sketches, such as the elect will be when they have received the perfect advancement. And, "Blessed are the pure in heart, for they shall see God"; yet how could there be a face of that which is figureless? At any rate, the Apostle knows of heavenly bodies that are shapely and intellectual. And how could diverse names of theirs be spoken of, unless they were circumscribed by figures, by form and body? "There is one glory of heavenly bodies, and another of earthly; one of angels, and another of archangels": in comparison with the bodies here, such as the stars, they are bodiless and shapeless, whereas in comparison with the Son they are measured and sensible bodies. So also is the Son when compared with the Father. And each of the spiritual beings has a power of its own and a dispensation of its own, yet in so far as the first-created came into being together and have received completeness, they have a common and undivided liturgy.

ΙΒʹ. Οἱ πρωτόκτιστοι οὖν τόν τε Υἱὸν ὁρῶσι καὶ ἑαυτοὺς καὶ τὰ ὑποβεβηκότα, ὥσπερ καὶ οἱ ἀρχάγγελοι τοὺς πρωτοκτίστους. Ὁ δὲ Υἱὸς ἀρχὴ τῆς πατρικῆς ὑπάρχει θέας, πρόσωπον τοῦ Πατρὸς λεγόμενος. Καὶ οἱ μὲν ἄγγελοι νοερὸν πῦρ, καὶ

XII. The first-created, therefore, see both the Son and themselves and the subordinate beings, just as the archangels also see the first-created. And the Son is the beginning of the vision of the Father, being called the face of the Father. And the angels are intellectual fire, and

Editors' notes and page, col. 661

Footnotes

(63) ‹anchor: not visible in the page-foot image› · call in col 661 (printed in the Greek only)

Ἃ ὀφθ. Forte congruentius ὃ ὀφθ., ut referatur ad singulare φῶς. SYLBURG.

"Which [things] are seen." Perhaps more fittingly "which [thing] is seen," so as to refer to the singular "light." SYLBURG.

(printed under page 330)

(64) ‹anchor: not visible in the page-foot image› · call in col 661 (printed in the Greek only)

Πρόσωπον δὲ Πατρός. Sic superius Stromat. V, pag. 665: Ἐντεῦθεν πρόσωπον εἴρηται τοῦ Πατρὸς ὁ Υἱός· hinc vultus Patris dicitur Filius, etc., ubi conf. adnotata.

"And the face of the Father." So above, Stromata V, p. 665: "Hence the Son is called the face of the Father," etc.; compare the notes there.

(printed under page 330)

(65) ‹anchor: not visible in the page-foot image› · call in col 661 (printed in the Greek only)

Τὸ προκε. Etiamsi divise legas τὸ προκέντημα τῶν (i. e. τούτων) οἷοι ἔσονται οἱ ἐκλεκτοί, tamen ne sic quidem sat recte constare videtur locus. Fr. Junius, οἷον τὸ προκέντημα, τοιοῦτοι ἔσονται οἱ ἐκλεκτοί· ut τοῦ προκεντήματος vocabulo significetur ἡ τῶν πρωτοκτίστων φύσις. SYLBURG.

"The first outline ..." Even if you read it divided, "the first outline of those (that is, of these) such as the elect will be," the passage still does not seem to stand quite right even so. Fr. Junius: "as the first outline is, such will the elect be," so that the word "first outline" would signify the nature of the first-created. SYLBURG.

(printed under page 330)

(66) ‹anchor: not visible in the page-foot image› · call in col 661 (printed in the Greek only)

Εὔμορφα καὶ νοερά. Sic nimirum vel Clemens vel Valentiniani colligunt profiteri Paulum esse coelestia corpora pulchra specie et intelligentia, quod illorum aliam et aliam δόξαν dicat, quae similiter futura sit sanctorum resurgentium. Sed δόξαν hanc nihil cogit ut aliud intelligamus quam splendorem, fulgorem, lucem et quod reddidit interpres claritatem, ex qua corporea et visibili licuit Paulo arguere ad animarum spiritalem majorem minoremque gloriam et claritatem, nec animarum solum sed et corporum ac corporalem; erit enim altera alteri comes, sed illa hujus parens ac origo, et quo non facit Pauli exemplum. COMBEF.

"Shapely and intellective." Thus, it seems, either Clement or the Valentinians infer that Paul declares the heavenly bodies to be beautiful in form and in intelligence, because he speaks of a different "glory" for each, such as there will likewise be for the saints when they rise. But nothing forces us to understand this "glory" as anything other than splendour, brightness, light, and what the translator rendered "clarity"; from this bodily and visible clarity Paul could argue to a greater and lesser spiritual glory and clarity of souls, and not of souls only but also of bodies, a bodily one; for the one will accompany the other, but the former is the parent and origin of the latter, and to that Paul's example does not apply. COMBEFIS.

(printed under page 330)

(67) ‹anchor: μορφῇ καὶ σώματι› · call in col 661 (printed in the Greek only)

Μορφῇ καὶ σώμ. Forte μορφῇ τε καὶ σώματι. SYLBURG.

"In form and body." Perhaps "both in form and in body." SYLBURG.

(printed under page 330)

(68) ‹anchor: ὁμοῦ τε ἐγένοντο› · call in col 661 (printed in the Greek only)

Ὁμοῦ τε ἐγένοντο. Melius ὁμοῦ τι ἐγένοντο, ut apud Plutarchum et alios. SYLBURG.

"And they came to be together." Better "they came to be roughly together," as in Plutarch and others. SYLBURG.

(printed under page 330)

(69) ‹anchor: νοερὸν πῦρ› · call in col 661 (printed in the Greek only)

Ἄγγελοι νοερὸν πῦρ. Ignis intelligens, nec aliter Basilius pluresque sanctorum qui angelos reipsa corporeos volunt, eorumque subtilissima esse corpora, nec ejusdem rationis ac crassa haec nostra; ex quo fit ut et dicantur spiritalia, et angeli spiritus sic quasi comparatione, qua distinctione consulitur illis Patribus, nec aut Scripturae adversum videantur, aut aliquid docuisse quod postea Ecclesia damnaverit. Ad Unigenitum autem quod trahunt Valentiniani, impium est nec audiendum. COMBEF.

"Angels, intellective fire." An intelligent fire: and no otherwise Basil and several of the saints, who hold that angels are in reality bodily, and that their bodies are most subtle, not of the same nature as these coarse ones of ours; whence it comes that they are both called spiritual and the angels spirits, as it were by comparison. By this distinction those Fathers are safeguarded, so that they neither seem to oppose Scripture nor to have taught anything the Church later condemned. But the Valentinians' dragging of this to the Only-begotten is impious and not to be listened to. COMBEFIS.

(printed under page 330)

Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 662

Tob. XII, 15.

Tobit 12:15.

(printed under page 330)

(b) ‹anchor: not visible in the page-foot image› · call in col 662

I Tim. VI, 16.

1 Timothy 6:16.

(printed under page 330)

I Cor. II, 9.

1 Corinthians 2:9.

(printed under page 330)

(d) ‹anchor: not visible in the page-foot image› · call in col 662

Matth. XVIII, 10.

Matthew 18:10.

(printed under page 330)

(e) ‹anchor: not visible in the page-foot image› · call in col 662

Ibid.

(printed under page 330)

(f) ‹anchor: not visible in the page-foot image› · call in col 662

Matth. V, 8.

Matthew 5:8.

(printed under page 330)

(g) ‹anchor: alia archangelorum› · call in col 662

I Cor. XV, 40.

1 Corinthians 15:40.

(printed under page 330)

Footnotes

(a) ‹anchor: introspicere› · call in col 663

I Pet. I, 12.

1 Peter 1:12.

(printed under page 331)

(b) ‹anchor: redempti sumus› · call in col 663

Ibid. 19.

Ibid., v. 19.

(printed under page 331)

Matth. XVII, 2.

Matthew 17:2.

(printed under page 331)

(d) ‹anchor: mortui sunt› · call in col 663

Joan. VI, 49.

John 6:49.

(printed under page 331)

(e) ‹anchor: caro mea est› · call in col 663

Ibid. 51.

Ibid., v. 51.

(printed under page 331)

(f) ‹anchor: corpus spiritale› · call in col 663

I Cor. XV, 44.

1 Corinthians 15:44.

(printed under page 331)

(g) ‹anchor: in gehennam conjicere› · call in col 663

Matth. X, 28.

Matthew 10:28.

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(h) ‹anchor: Lazari et divitis› · call in col 663

Luc. XVI, 24.

Luke 16:24.

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Page

running head: 663 CLEMENS ALEXANDR
marginal letters: A ritus intelligentes; B iis nimirum; C Et angelis; D (70) Ἤ. Hæc
old-edition numerals: 351 before XIV. Dæmonia; 962 ED. POTTER. before prædita sunt,
other: facing Latin version, not set

PG 9:664

πνεύματα νοερὰ τὴν οὐσίαν ἀποκεκαθαρμένοι· φῶς δὲ νοερὸν, ἡ μεγίστη προκοπὴ ἀπὸ τοῦ νοεροῦ πυρὸς, ἀποκεκαθαρμένου τέλεον, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι, ὁ Πέτρος φησίν· ὁ δὲ Υἱὸς ἔτι τούτου καθαρώτερος, ἀπρόσιτον φῶς, καὶ δύναμις Θεοῦ, καὶ, κατὰ τὸν ἀπόστολον, τιμίῳ καὶ ἀμώμῳ καὶ ἀσπίλῳ αἵματι ἐλυτρώθημεν· οὗ τὰ μὲν ἱμάτια ὡς φῶς ἔλαμψε, τὸ πρόσωπον δὲ ὡς ὁ ἥλιος, ᾧ μηδὲ ἀντωπῆσαι ἔστι ῥᾳδίως.

intellectual spirits purified in their substance; and intellectual light is the greatest advancement from the intellectual fire when completely purified, "into which things angels desire to look," says Peter; while the Son is still purer than this, unapproachable light, and the power of God, and according to the apostle, "with precious and unblemished and spotless blood were we redeemed"; Whose garments shone as light, and His face as the sun, upon which it is not even easy to look directly.

ΙΓʹ. Οὗτός ἐστιν ἄρτος ἐπουράνιος, καὶ πνευματικὴ τροφὴ ζωῆς παρεκτικὴ, κατὰ τὴν βρῶσιν καὶ γνῶσιν· τὸ φῶς τῶν ἀνθρώπων, τῆς Ἐκκλησίας δηλονότι. Οἱ μὲν οὖν τὸν οὐράνιον ἄρτον φαγόντες ἀπέθανον· ὁ δὲ τὸν ἀληθινὸν ἄρτον τοῦ Πνεύματος ἐσθίων οὐ τεθνήξεται. Ὁ ζῶν ἄρτος ὁ ὑπὸ τοῦ Πατρὸς δοθεὶς ὁ Υἱός ἐστι, τοῖς ἐσθίειν βουλομένοις· Ὁ δὲ ἄρτος ὃν ἐγὼ δώσω, φησὶν, ἡ σάρξ μου ἐστίν· ἤτοι ᾧ τρέφεται ἡ σὰρξ διὰ τῆς εὐχαριστίας· ἢ ὅπερ καὶ μᾶλλον, ἡ σὰρξ τὸ σῶμα αὐτοῦ ἐστιν, ὅπερ ἐστὶν ἡ Ἐκκλησία, ἄρτος οὐράνιος, συναγωγὴ εὐλογημένη. Τάχα δὲ ὡς ἐκ τῆς αὐτῆς οὐσίας τῶν ἐκλεκτῶν κατὰ τὸ ὑποκείμενον γενομένων, καὶ ὡς τοῦ αὐτοῦ τέλους τευξομένων.

XIII. This is heavenly bread, and spiritual food bestowing life according to eating and knowledge; "the light of men," that is to say, of the Church. Those, then, who ate the heavenly bread "died"; but he who eats the true bread of the Spirit shall not die. The living bread given by the Father is the Son, for those who are willing to eat; "And the bread which I will give," says He, "is My flesh"—either that whereby the flesh is nourished through the Eucharist, or rather, the flesh is His body, which is the Church, heavenly bread, a blessed assembly; perhaps because the elect have come into being from the same substance as regards their substratum, and because they will attain the same end.

ΙΔʹ. Τὰ δαιμόνια ἀσώματα εἴρηται, οὐχ ὡς σῶμα μὴ ἔχοντα· (ἔχει γὰρ καὶ σχῆμα· διὸ καὶ συναίσθησιν κολάσεως ἔχει·) ἀλλ' ὡς πρὸς σύγκρισιν τῶν σωζομένων σωμάτων πνευματικῶν σκιὰ ὄντα, ἀσώματα εἴρηται. Καὶ οἱ ἄγγελοι σώματά εἰσιν· ὁρῶνται γοῦν. Ἀλλὰ καὶ ἡ ψυχὴ σῶμα· ὁ γοῦν Ἀπόστολος· Σπείρεται μὲν γὰρ σῶμα ψυχικὸν, ἐγείρεται δὲ σῶμα πνευματικόν. Πῶς δὲ καὶ αἱ κολαζόμεναι ψυχαὶ συναισθάνονται, μὴ σώματα οὖσαι; Φοβήθητε γοῦν, λέγει, τὸν μετὰ θάνατον δυνάμενον καὶ ψυχὴν καὶ σῶμα εἰς γέενναν βαλεῖν. Τὸ γὰρ φαινόμενον οὐ πυρὶ καθαίρεται, ἀλλ' εἰς γῆν ἀναλύεται. Ἄντικρυς δὲ ἀπὸ τοῦ Λαζάρου καὶ τοῦ πλουσίου διὰ τῶν σωματικῶν μελῶν σῶμα εἶναι δείκνυται ἡ ψυχή.

XIV. The demons are called bodiless, not as not having a body (for they even have a figure, wherefore they also have a consciousness of punishment), but because in comparison with the spiritual bodies that are saved they are a shadow, they are called bodiless. The angels also are bodies; at any rate they are seen. Moreover, the soul also is a body; at any rate the Apostle says: "For it is sown a natural body, it is raised a spiritual body." And how do the souls that are punished also feel consciousness if they are not bodies? "Fear, therefore," says He, "Him Who after death is able to cast both soul and body into Gehenna." For that which appears visibly is not purified by fire, but is dissolved into earth. And outrightly from the case of Lazarus and the rich man, through their bodily members the soul is shown to be a body.

ΙΕʹ. Ὡς δὲ ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ,

XV. "And as we have borne the image of the earthy,

Editors' notes and page, col. 664

Footnotes

(70) ‹anchor: not visible in the page-foot image› · call in col 664 (printed in the Greek only)

Ἤ. Haec particula deest in Flor. edit. SYLBURG.

"Or." This particle is missing in the Florence edition. SYLBURG.

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(71) ‹anchor: not visible in the page-foot image› · call in col 664 (printed in the Greek only)

Ὅπερ καὶ μᾶλλον. Hoc magis et praecipue significare panem illum coelestem mysticum ejus corpus, quod et illo per eucharistiam nutriamur, ut sic ejus membra adolescamus. Huncque sensum Augustinus egregie prosequitur. Maneat ergo sic antiquo auctore, nutriri per eucharistiam carnem nostram pane illo a Patre dato qui Filius est: non umbra aliqua ac figura, quod erat panis coelestis quem vocat, a manna distinctus citra ἀληθινὸν ἄρτον Πνεύματος, verum panem Spiritus, qui vera ipsa vita edentibus, ut non moriantur praebet, et quem spiritus Deique virtus ejusmodi panem praestantiore supra munere efficiat. COMBEF.

"Which also, the more." That this heavenly bread signifies more and chiefly his mystical body: that we are nourished by it too through the Eucharist, so that thus we may grow up as his members. Augustine pursues this sense admirably. Let it stand, then, on the ancient author's word, that our flesh is nourished through the Eucharist by that bread given by the Father which is the Son: not some shadow and figure, as was the bread he calls heavenly, distinguished from the manna short of the "true bread of the Spirit," the true bread of the Spirit, which gives true life itself to those who eat, so that they do not die, and which the Spirit and power of God makes such a bread by a more excellent gift from above. COMBEFIS.

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(72) ‹anchor: σώματά› · call in col 664 (printed in the Greek only)

Σώματα. Tertullianus De carne Christi, cap. 6: Constat angelos carnem non propriam gestasse, utpote naturas substantiae spiritalis; et, si corporis alicujus, sui tamen generis. Putabant scilicet nonnulli, tum angelos, tum humanas etiam animas, tenuiori materia constare.

"Bodies." Tertullian, On the Flesh of Christ, ch. 6: "It is agreed that angels did not bear flesh of their own, being natures of a spiritual substance, and, if of some body, yet of a kind of their own." Some, that is, thought that both angels and human souls too consist of a finer matter.

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(73) ‹anchor: ἐγείρεται› · call in col 664 (printed in the Greek only)

Ἐγείρεται. Quasi resurrectio in eo sita sit, quod animae ipsae corpora spiritalia terrenum corpus exuerunt, quae crassa haeresis est ipsi Paulo notata, II Tim. II, 18, qui dicunt resurrectionem jam esse factam. Perdet etiam et mittet in gehennam ipsa haec quae videntur corpora, sed ubi illa resuscitaverit, ut sicut scelerum, sic et poenae sint animabus quibuscum vixerunt socia. Lazari historia si quidem vera historia est, sic ἀλληγορεῖται, ut humano modo significetur divitis epulonis animae poena, quae ipsa jam vere torqueatur etsi corpus non est, quidquid mysterii sit, quod corpus divina virtute, ejusque instrumentum vere spiritus daemones et animas torquet. COMBEF.

"Is raised." As if the resurrection lay in this, that the souls themselves, being spiritual bodies, have put off the earthly body: a gross heresy marked by Paul himself, 2 Timothy 2:18, "who say that the resurrection is already past." He will also destroy and send into Gehenna these very bodies that are seen, but when he has raised them, so that, as they were partners in the crimes, so they may be partners in the punishment of the souls with which they lived. The story of Lazarus, if it is indeed a true story, is so allegorized that the punishment of the soul of the rich feaster is signified in human fashion, a soul that is itself already truly tormented though it is not a body; whatever the mystery may be by which a body, by divine power and as its instrument, truly torments spirits, demons and souls. COMBEFIS.

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Page

running head: IENS ALEXANDRINUS. 664
marginal letters: A πνεύματα νοερὰ; B ἐσθίων οὐ; C Ἀπόστολος· Σπείρεται; D corporis alicujus,
old-edition numerals: (none)
other: (none)

PG 9:665

φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου, τοῦ πνευματικοῦ, κατὰ προκοπὴν τελειούμενοι. Πλὴν πάλιν εἰκόνα λέγει, ὡς εἶναι σώματα πνευματικά. Καὶ πάλιν· Ἄρτι βλέπομεν δι' ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον. Αὐτίκα γὰρ ἀρχόμεθα γινώσκειν. Οὐδὲ πρόσωπον, ἰδέα, καὶ σχῆμα, καὶ σῶμα. Σχῆμα μὲν οὖν σχήματι θεωρεῖται, καὶ πρόσωπον προσώπῳ, καὶ ἐπιγινώσκεται τὰ γνωρίσματα τοῖς σχήμασι καὶ ταῖς οὐσίαις.

we shall bear also the image of the heavenly," that is, of the spiritual, being perfected according to advancement. Yet again he calls it an "image," implying that there are spiritual bodies. And again: "Now we see through a mirror in a riddle, but then face to face." For presently we begin to know. Nor is there face, form, and figure, and body apart; figure, then, is beheld by figure, and face by face, and the tokens of recognition are recognized by the figures and the substances.

ΙϚʹ. Καὶ ἡ περιστερὰ δὲ σῶμα ὤφθη· ἣν οἱ μὲν τὸ ἅγιον Πνεῦμά φασιν, οἱ δὲ ἀπὸ Βασιλείδου τὸν διάκονον, οἱ δὲ ἀπὸ Οὐαλεντίνου τὸ πνεῦμα τῆς Ἐνθυμήσεως τοῦ Πατρὸς, τὴν κατέλευσιν πεποιημένον ἐπὶ τὴν τοῦ Λόγου σάρκα.

XVI. And the dove also appeared as a body; which some say is the Holy Spirit, while the followers of Basilides say it is the Minister, and the followers of Valentinus say it is the Spirit of the Father's Conception, which made its descent upon the flesh of the Word.

ΙΖʹ. Ἔστιν Ἰησοῦς καὶ ἡ Ἐκκλησία καὶ ἡ σοφία δι' ὅλων κρᾶσις τῶν σωμάτων δυνατὴ, κατὰ τοὺς Οὐαλεντινιανούς. Ἡ γοῦν ἀνθρωπίνη μίξις ἡ κατὰ γάμον ἐκ δυεῖν μεμιγμένων σπερμάτων ἑνὸς γένεσιν παιδίου ἀποτελεῖ· καὶ τὸ σῶμα, εἰς γῆν ἀναλυθὲν, κέκραται τῇ γῇ, καὶ τὸ ὕδωρ τῷ οἴνῳ. Τὰ δὲ κρείττω καὶ διαφορώτερα σώματα ῥᾳδίαν ἴσχει τὴν κρᾶσιν. Πνεῦμα γοῦν πνεύματι μίγνυται. Ἐμοὶ δὲ δοκεῖ κατὰ παράθεσιν τοῦτο γενέσθαι, ἀλλ' οὐ κατὰ κρᾶσιν. Μήτι οὖν ἡ θεία δύναμις, διήκουσα τὴν ψυχὴν, ἁγιάζει αὐτὴν κατὰ τὴν τελευταίαν προκοπήν; Ὁ γὰρ Θεὸς πνεῦμα ὅπου θέλει πνεῖ· ἡ γὰρ δύναμις οὐ κατ' οὐσίαν διήκει, ἀλλὰ κατὰ δύναμιν καὶ ἰσχύν. Παράκειται δὲ τὸ πνεῦμα τῷ πνεύματι, ὡς τὸ πνεῦμα τῇ ψυχῇ.

XVII. Jesus and the Church and Wisdom are a potent blending of bodies throughout the whole, according to the Valentinians. At any rate, human mingling in marriage produces the generation of one child from two mingled seeds; and the body, when dissolved into earth, is blended with the earth, and water with wine. And the better and superior bodies have an easy blending. Spirit, at any rate, is mingled with spirit. Yet to me it seems that this takes place by juxtaposition, and not by blending. Does not, then, the divine power, pervading the soul, sanctify it according to the final advancement? For "God is spirit," and "blows where it wills"; for the power pervades not according to substance, but according to power and strength. And spirit lies beside spirit, as the spirit beside the soul.

ΙΗʹ. Ὁ Σωτὴρ ὤφθη κατιὼν τοῖς ἀγγέλοις· διὸ καὶ εὐηγγελίσαντο αὐτόν. Ἀλλὰ καὶ τῷ Ἀβραὰμ καὶ τοῖς λοιποῖς δικαίοις τοῖς ἐν τῇ ἀναπαύσει οὖσιν ἐν τοῖς δεξιοῖς ὤφθη· Ἠγαλλιάσατο γὰρ, φησὶν, ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμὴν, τὴν ἐν σαρκὶ παρουσίαν. Ὅθεν ἀναστὰς ὁ Κύριος εὐηγγελίσατο τοὺς δικαίους τοὺς ἐν τῇ ἀναπαύσει, καὶ μετέστησεν αὐτοὺς καὶ μετέθηκε, καὶ πάντες ἐν τῇ σκιᾷ αὐτοῦ ζήσονται. Σκιὰ γὰρ τῆς δόξης τοῦ Σωτῆρος τῆς παρὰ τῷ Πατρὶ ἡ παρουσία ἡ ἐνταῦθα· φωτὸς δὲ σκιὰ οὐ σκότος, ἀλλὰ φωτισμός ἐστιν.

XVIII. The Saviour was seen descending by the angels; wherefore also they proclaimed good tidings of Him. Moreover, He was seen also by Abraham and the rest of the righteous who were at rest on the right hand; "For he rejoiced," says He, "that he might see My day," that is, His coming in the flesh. Wherefore, having risen, the Lord proclaimed good tidings to the righteous who were at rest, and removed them and translated them, and all "shall live under His shadow." For the presence here is a shadow of the glory of the Saviour that is with the Father; and a shadow of light is not darkness, but illumination.

ΙΘʹ. Καὶ Ὁ Λόγος σὰρξ ἐγένετο, οὐ κατὰ τὴν παρουσίαν μόνον ἄνθρωπος γενόμενος, ἀλλὰ καὶ ἐν ἀρχῇ ὁ ἐν ταὐτότητι Λόγος κατὰ περιγραφὴν καὶ οὐ κατ' οὐσίαν γενόμενος, ὁ Υἱός· καὶ πάλιν σὰρξ ἐγένετο, διὰ προφητῶν ἐνεργήσας. Τέκνον δὲ τοῦ ἐν ταὐτότητι Λόγου ὁ Σωτὴρ εἴρηται· διὰ τοῦτο Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. Ὃ γέγονεν ἐν αὐτῷ, ζωή ἐστι· ζωὴ δὲ ὁ Κύριος. Καὶ

XIX. And "the Word became flesh," not only by becoming man at His coming, but also in the beginning the Word in identity became Son by circumscription and not by substance; and again He became flesh when He operated through the prophets. And the Saviour has been called child of the Word in identity; therefore "In the beginning was the Word, and the Word was with God. What came into being in Him is life"; and the Lord is life. And

Editors' notes and page, col. 665

Footnotes

(74) ‹anchor: not visible in the page-foot image› · call in col 665 (printed in the Greek only)

Οὐδὲ πρόσ. Forte leg. τὸ δὲ πρόσωπον ἰδέα· nam οὐδέ parum huc facere videtur. SYLBURG.

"Nor the face ..." Perhaps read "but the face is form"; for "nor" seems to suit this place little. SYLBURG.

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Οἱ δὲ ἀπὸ Οὐαλεντ. Eadem paulo infra repetit.

"But those of Valentinus' school." He repeats the same a little below.

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(76) ‹anchor: εὐηγγελίσατο› · call in col 665 (printed in the Greek only)

Εὐηγγελίσατο. Conf. quae superius dixit Clemens Strom. II, p. 379; Strom. VI, pag. 637 edit Paris., et quae ibi adnotata sunt.

"Preached the good news." Compare what Clement said above, Stromata II, p. 379, and Stromata VI, p. 637 of the Paris edition, and the notes made there.

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Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 666

I Cor. XV, 49.

1 Corinthians 15:49.

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(b) ‹anchor: not visible in the page-foot image› · call in col 666

I Cor. XIII, 12.

1 Corinthians 13:12.

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Luc. III, 22.

Luke 3:22.

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(d) ‹anchor: ubi vult spirat› · call in col 666

Joan. IV, 24; III, 8.

John 4:24; 3:8.

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(e) ‹anchor: diem meum› · call in col 666

Joan. VIII, 56.

John 8:56.

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(f) ‹anchor: caro factum est› · call in col 666

Joan. I, 14.

John 1:14.

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Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 667

Joan. I, 1 et 14.

John 1:1 and 14.

(printed under page 333)

(b) ‹anchor: not visible in the page-foot image› · call in col 667

Eph. IV, 24.

Ephesians 4:24.

(printed under page 333)

Col. I, 15.

Colossians 1:15.

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(d) ‹anchor: not visible in the page-foot image› · call in col 667

Phil. II, 7.

Philippians 2:7.

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(e) ‹anchor: not visible in the page-foot image› · call in col 667

Psal. CIX, 3.

Psalm 109 (110):3.

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(f) ‹anchor: nomen tuum sit› · call in col 667

Psal. LXXII, 17.

Psalm 72 (as printed; the verse is Ps. 71 [72]:17).

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(g) ‹anchor: feminam fecit eos› · call in col 667

Gen. I, 267.

Genesis 1:267 (as printed; read 1:27).

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(h) ‹anchor: pro mortuis› · call in col 667

I Cor. XV, 29.

1 Corinthians 15:29.

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Page

running head: 667 CLEMENS ALEXANDRI
marginal letters: A bum erat; B mam servi; C cant, feminas; D (77) Οἱ βαπτιζόμενοι
old-edition numerals: 352 before XX. Illud; 964 ED. POTTER. before e qua
other: facing Latin version, not set; one line below jecto essentiam. line extends into right margin

PG 9:668

ὁ Παῦλος· Ἔνδυσαι τὸν καινὸν ἄνθρωπον, τὸν κατὰ Θεὸν κτισθέντα· οἷον· Εἰς αὐτὸν πίστευσον, τὸν ὑπὸ τοῦ Θεοῦ, κατὰ Θεὸν, τὸν ἐν Θεῷ Λόγον κτισθέντα. Δύναται δὲ τὸ, κατὰ Θεὸν κτισθέντα, τὸ εἰς ὃ μέλλει τέλος προκοπῆς φθάνειν ὁ ἄνθρωπος μηνύειν, ἐπίσης τῷ, Ἀπεβάλετο εἰς ὃ ἐκτίσθη τέλος Καὶ ἔτι σαφέστερον καὶ διαῤῥήδην ἐν ἄλλοις λέγει· Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου· εἶτα ἐπιφέρει· Πρωτότοκος πάσης κτίσεως· ἀοράτου μὲν γὰρ Θεοῦ εἰκόνα τὸν Λόγον τοῦ Λόγου, τοῦ ἐν ταὐτότητι· πρωτότοκον δὲ πάσης κτίσεως, γεννηθεὶς ἀπαθῶς, κτίστης καὶ γενεσιάρχης τῆς ὅλης ἐγένετο κτίσεώς τε καὶ οὐσίας. Ἐν αὐτῷ γὰρ ὁ Πατὴρ τὰ πάντα ἐποίησεν· ὅθεν καὶ μορφὴν δούλου λαβεῖν εἴρηται, οὐ μόνον τὴν σάρκα κατὰ τὴν παρουσίαν, ἀλλὰ καὶ τὴν οὐσίαν ἐκ τοῦ ὑποκειμένου· δούλη δὲ ἡ οὐσία, ὡς ἂν παθητὴ καὶ ὑποκειμένη τῇ δραστηρίῳ καὶ κυριωτάτῃ αἰτίᾳ.

Paul says: "Put on the new man, which has been created according to God"; that is to say: Believe in Him Who has been created by God, according to God, the Word in God. And the phrase, "created according to God," can indicate the end of advancement unto which man is about to attain, equally with the saying, "He cast away the end unto which he was created." And still more clearly and explicitly he says in other places: "Who is the image of the invisible God"; then he adds: "First-born of all creation"; for he calls the Word of the Word Who is in identity "the image of the invisible God"; and "first-born of all creation," having been begotten impassibly, He became Creator and progenitor of the whole creation and substance. For in Him the Father made all things; whence also He has been said to have taken "the form of a servant," not only the flesh at His coming, but also the substance from the substratum; and substance is a servant, inasmuch as it is passible and subject to the active and sovereign cause.

Κʹ. Τὸ γὰρ, Πρὸ ἑωσφόρου ἐγέννησά σε, οὕτως ἐξακούομεν ἐπὶ τοῦ πρωτοκτίστου Θεοῦ Λόγου, καὶ πρὸ ἡλίου καὶ σελήνης, καὶ πρὸ πάσης κτίσεως τὸ ὄνομά σου.

XX. For the passage, "Before the morning star I begot You," we understand thus with reference to the first-created Word of God, and "before the sun and the moon, and before all creation is Your name."

ΚΑʹ. Τὸ, Κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτούς· ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς· τὴν προβολὴν τὴν ἀρίστην φασὶν οἱ Οὐαλεντινιανοὶ τῆς σοφίας λέγεσθαι, ἀφ' ἧς τὰ μὲν ἀῤῥενικὰ ἡ ἐκλογὴ, τὰ δὲ θηλυκὰ ἡ κλῆσις· καὶ τὰ μὲν ἀῤῥενικὰ ἀγγελικὰ καλοῦσι, τὰ θηλυκὰ δὲ ἑαυτοὺς, τὸ διαφέρον πνεῦμα. Οὕτω καὶ ἐπὶ τοῦ Ἀδὰμ, τὸ μὲν ἀῤῥενικὸν ἔμεινεν αὐτῷ, πᾶν δὲ τὸ θηλυκὸν σπέρμα ἄρα ἀπ' αὐτοῦ Εὔα γέγονεν, ἀφ' ἧς αἱ θήλειαι, ὡς ἀπ' ἐκείνου οἱ ἄῤῥενες· τὰ οὖν ἀῤῥενικὰ μετὰ τοῦ Λόγου συνεστάλη· τὰ θηλυκὰ δὲ, ἀπανδρωθέντα, ἑνοῦται τοῖς ἀγγέλοις, καὶ εἰς Πλήρωμα χωρεῖ. Διὰ τοῦτο ἡ γυνὴ εἰς ἄνδρα μετατίθεσθαι λέγεται, καὶ ἡ ἐνταῦθα Ἐκκλησία εἰς ἀγγέλους.

XXI. The passage, "According to the image of God He made them; male and female He made them," the Valentinians say refers to the noblest projection of Wisdom, from which the male elements are the election, and the female elements the calling; and the male elements they call angelic, while the female elements they call themselves, the superior spirit. So also in the case of Adam, the male element remained in him, while all the female seed was taken from him and became Eve, from whom are the females, as from him are the males; the male elements, therefore, were drawn together with the Word, whereas the female elements, having been made male, are united to the angels and pass into the Pleroma. Therefore the woman is said to be changed into a man, and the Church here into angels.

ΚΒʹ. Καὶ ὅταν εἴπῃ ὁ Ἀπόστολος· Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν;

XXII. And when the Apostle says: "Else what shall they do who are baptized for the dead?"

Editors' notes and page, col. 668

Footnotes

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Οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν. Graviore Valentiniani errore quam Marcion relatus Chrysostomo hom. 40 in I Cor. XV. vicarium baptismum hic insinuat: nam ille alterum pro altero, hominem vivum pro defuncto catechumeno, ridiculo sane conatu intingebat, et ut jam ille ea ascripta intinctione fidelis censeretur, et cui Ecclesiae preces prodesse possent. Eumdemque vel similem errorem jam tum in Ecclesia Corinthiorum viguisse jactat famosus Scaliger, quo sic in memoriam Christi baptismatis Kalendis Febr. aut etiam 6 Januar. pro charis baptizarentur, ad eum alludere Apostolum, ut sic omnimodo et sic quasi ad hominem ex ipso illorum sensu asserat resurrectionem mortuorum: quod certe leve esset ex inolita prava consuetudine nec errore vacante fidei mysterio praesidium quaerere. Valentiniani vero angelos sic baptizari pro hominibus volunt, et salutem consequi cujus nomine angelus aliquis baptizatus sit, quae merae sunt naeniae et nugae. Chrysostomi expositio, quod nos ipsi qui intingimur, ὑπὲρ τῶν νεκρῶν baptizemur pro mortuis nostris corporibus, et in fidem resurrectionis illorum, quam ore profiteamur dum symbolum reddimus, et signo repraesentemus, dum aquis immergimur et emergimus, ac piscinam Pauli phrasi pro sepulcro habemus in mortem Christi baptizati illique consepulti, ipsa una vera dignaque Paulo et argumento haberi possit, frustraque est quidquid in eam arietat Scaliger, quod non scriptum sit, ὑπὲρ νεκρῶν βαπτιζόμενοι, sed ὑπὲρ τῶν νεκρῶν, addito articulo, quod est ὁριστικόν, quasi baptizari pro uno aliquo mortuorum, non quasi generatim pro mortuis ad resurrectionis astruendam fidem. Certe argutus homo, ut vim Graecae vocis agnoverit quam hactenus parum adverterunt etiam acutissimi interpretes, Joan. Chrysostomus et Graeci alii, imo certe adverterent qui in Graecis et tyrones sint, sicque (continues)

"Those baptized on behalf of the dead." Here, by a graver error of the Valentinians than that of Marcion reported by Chrysostom, Homily 40 on 1 Corinthians 15, he hints at a vicarious baptism. For Marcion dipped one person for another, a living man for a dead catechumen, a ridiculous attempt indeed, so that the dead man might now be reckoned a believer by that dipping credited to him, and one whom the Church's prayers could profit. And the famous Scaliger boasts that the same or a similar error already flourished in the Church of the Corinthians, by which people were baptized for their dear ones in memory of Christ's baptism on the Kalends of February or even on 6 January, and that the Apostle alludes to it, so as to assert the resurrection of the dead by every means and, as it were, ad hominem from their own view: which would surely be a light thing, to seek support for a mystery of the faith from an ingrained, depraved custom not free of error. But the Valentinians hold that angels are baptized thus for men, and that the one in whose name some angel has been baptized gains salvation, which are mere dirges and trifles. Chrysostom's exposition, that we ourselves who are dipped are baptized "on behalf of the dead," for our dead bodies, and into faith in their resurrection, which we profess with our mouth when we give back the creed and represent by a sign when we are plunged into the waters and come up, and have the font, in Paul's phrase, for a tomb, baptized into Christ's death and buried with him: this alone can be held true and worthy of Paul and of his argument; and in vain is all that Scaliger batters against it, that it is not written "baptized on behalf of dead" but "on behalf of the dead," with the article added, which is definite, as if to be baptized for some one of the dead, not generally for the dead to establish faith in the resurrection. A clever man, surely, to have recognized a force in the Greek word which even the sharpest interpreters, John Chrysostom and other Greeks, have hitherto scarcely noticed; nay, surely even beginners in Greek would notice it, and so (continues)

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ὑπὲρ ἡμῶν γὰρ, φησὶν, οἱ ἄγγελοι ἐβαπτίσαντο, ὧν εσμὲν μέρη. Νεκροὶ δὲ ἡμεῖς, οἱ νεκρωθέντες τῇ συστάσει ταύτῃ· ζῶντες δὲ καὶ ἄῤῥενες, οἱ μὴ μεταλαβόντες τῆς συστάσεως ταύτης. Εἰ νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτιζόμεθα; ἐγειρόμεθα οὖν ἡμεῖς ἰσάγγελοι τοῖς ἄῤῥεσιν ἀποκατασταθέντες, τοῖς μέλεσι τὰ μέλη, εἰς ἕνωσιν. Οἱ βαπτιζόμενοι δὲ, φασὶν, ὑπὲρ ἡμῶν τῶν νεκρῶν οἱ ἄγγελοί εἰσιν οἱ ὑπὲρ ἡμῶν βαπτιζόμενοι, ἵνα ἔχοντες καὶ ἡμεῖς τὸ ὄνομα μὴ ἐπισχεθῶμεν, κωλυθέντες εἰς τὸ Πλήρωμα παρελθεῖν τῷ ὅρῳ καὶ τῷ σταυρῷ. Διὸ καὶ ἐν τῇ χειροθεσίᾳ λέγουσιν ἐπὶ τέλους· Εἰς λύτρωσιν ἀγγελικὴν, τουτέστιν, ἣν καὶ ἄγγελοι ἔχουσιν· ἵν' ᾖ βεβαπτισμένος ὁ τὴν λύτρωσιν κομισάμενος τῷ αὐτοῦ ὀνόματι, ᾧ καὶ ὁ ἄγγελος αὐτοῦ προβεβάπτισται. Ἐβαπτίσαντο δὲ ἐν ἀρχῇ οἱ ἄγγελοι ἐν λυτρώσει τοῦ ὀνόματος τοῦ ἐπὶ τὸν Ἰησοῦν ἐν τῇ περιστερᾷ κατελθόντος καὶ λυτρωσαμένου αὐτόν. Ἐδέησε δὲ λυτρώσεως καὶ τῷ Ἰησοῦ, ἵνα μὴ κατασχεθῇ τῇ ἐννοίᾳ ᾗ ἐνετέθη τοῦ ὑστερήματος προσερχόμενος διὰ τῆς σοφίας, ὥς φησιν ὁ Θεόδοτος.

For on our behalf, he says, the angels were baptized, of whom we are parts. And we are the dead, we who have been made dead by this present constitution; but the males are living, they who did not partake of this constitution. "If the dead are not raised, why indeed are we baptized?" (1 Cor. 15:29) We are raised, then, equal to the angels, restored to the males, members to members, into union. And those who are baptized for the dead, they say, are the angels, who are baptized on our behalf, so that we too, having the Name, may not be held back and hindered by the Limit and the Cross from passing into the Pleroma. Therefore also at the laying on of hands they say at the end, "Unto the angelic redemption", that is, the one which the angels too have; so that he who has received the redemption may be baptized in the same name in which his angel also was baptized before him. Now in the beginning the angels were baptized in the redemption of the Name which came down upon Jesus in the dove and redeemed Him. And Jesus too had need of redemption, so that He might not be held fast by the Thought of the Deficiency in which He had been placed when He came forth through Wisdom, as Theodotus says.

ΚΓʹ. Τὸν Παράκλητον οἱ ἀπὸ Οὐαλεντίνου τὸν Ἰησοῦν λέγουσιν· ὅτι πλήρης τῶν Αἰώνων ἐλήλυθεν, ὡς ἀπὸ τοῦ ὅλου προελθών. Χριστὸς γὰρ, καταλείψας τὴν προβαλοῦσαν αὐτὸν Σοφίαν, εἰσελθὼν εἰς τὸ Πλήρωμα ὑπὲρ τῆς ἔξω καταλειφθείσης Σοφίας, ἠτήσατο τὴν βοήθειαν· καὶ ἐξ εὐδοκίας τῶν Αἰώνων Ἰησοῦς προβάλλεται Παράκλητος τῷ παρελθόντι αἰῶνι. Ἐν τύπῳ δὲ Παρακλήτου ὁ Παῦλος ἀναστάσεως ἀποστολὴ γέγονεν· αὐτίκα μετὰ τὸ πάθος τοῦ Κυρίου καὶ αὐτὸς ἀπεστάλη κηρύσσειν. Διὸ καὶ καθ' ἕτερον ἐκήρυξε τὸν Σωτῆρα γενητὸν καὶ παθητὸν διὰ τοὺς ἀρίστους, ὅτι, τοῦτον γνῶναι δυνηθέντες, κατὰ τὸν τόπον τοῦτον δεδίασιν· καὶ κατὰ τὸ πνευματικὸν ἐξ ἁγίου Πνεύματος καὶ Παρθένου, ὡς

XXIII. Those of the school of Valentinus say that Jesus is the Paraclete, because He has come full of the Aeons, as having come forth from the whole. For Christ, having left behind Wisdom, who had put Him forth, and having entered into the Pleroma, asked for help on behalf of Wisdom, who had been left outside; and by the good pleasure of the Aeons Jesus is put forth as Paraclete for the Aeon that had passed beyond. And in the type of the Paraclete Paul became the apostle of the resurrection: immediately after the Passion of the Lord he too was sent to preach. Therefore he preached the Saviour in one way as generated and passible, for the sake of the best [ones], because, having been able to know Him, they are afraid according to this place; and in another way according to the spiritual, from the Holy Spirit and the Virgin, as

Editors' notes and page, col. 669

Footnotes

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Διὸ καὶ ἐν τῇ χειρ. Constitut. apostol. lib. VIII, cap. 9: Χειροθεσία καὶ εὐχὴ ὑπὲρ τῶν ἐν μετανοίᾳ· Impositio manuum et oratio pro poenitentibus. Oratio, quae cum impositione manuum fiebat, χειροθεσία quandoque dicta videtur: hinc postea in his Excerptis εὐχαὶ διὰ χειρῶν, quae scilicet fiebant impositis vel sublatis manibus. Conf. quae ad Constitutionum apost. locum jam dictum adnotavit Cotelerius.

"Wherefore also in the laying [on of hands]." Apostolic Constitutions, book VIII, ch. 9: "Laying on of hands and prayer for those in penance": imposition of hands and prayer for the penitents. The prayer made with the laying on of hands seems sometimes to have been called "laying on of hands"; hence, further on in these Excerpts, "prayers through hands," that is, prayers made with hands laid on or raised. Compare Cotelier's note on the passage of the Apostolic Constitutions just cited.

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Ἐν τῇ χειροθεσίᾳ ... ἐπὶ τέλους. Manuum haec admotio in baptismo, de quo superius, vicem unguenti in consignatione diaconica perinde ac in ordinatione, in qua leguntur publicae scilicet preces, quarum fuit haec pars aliqua eique successerit, quod ita modo in fine habetur: Πρὸς τὸ ῥυσθῆναι αὐτοὺς σὺν ἡμῖν πάσης θλίψεως ὀργῆς καὶ ἀνάγκης, ut nobiscum liberentur ab omni afflictione et angustia. Fuerit itaque εἰς λύτρωσιν ἀγγελικήν, non absurdo illo sensu quem auctor ponit, quasi angelo redemptore qui pro nobis baptizatus fuit, sed ut neophyti pari angelis sorte vel etiam illis intercessoribus a malis liberentur, fortesque pugiles sint. Quod si haeretica haeretico spiritu composita formula et precatio ipsa Valent. nihil nostra attinet explicare. COMBEF.

"In the laying on of hands ... at the end." This application of hands in baptism, spoken of above, [stood] in place of the ointment in the diaconal sealing, just as in ordination, in which public prayers, that is, are read, of which this was some part, and may have succeeded to it, as it now stands at the end: "that they may be delivered with us from all affliction, wrath and distress," that with us they may be freed from every affliction and anguish. So it will have been "for angelic redemption," not in the absurd sense the author gives, as if by an angel redeemer baptized for us, but that the newly baptized may be freed from evils with a lot equal to the angels', or even by their intercession, and be strong fighters. But if the formula and the prayer itself were composed by heretics in a heretical spirit, Valentinian, it is no business of ours to explain it. COMBEFIS.

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Ἐδέησε δὲ λυτρώσεως καὶ τῷ Ἰησοῦ. Spurcissima blasphemia ὅρος ipse Christus est qua ostium ut in sequentibus, sine quo et cruce non ejus meritis ingredi velint in coelos εἰς τὸ Πλήρωμα, in quorum sic nomine angeli baptizati sunt. Ut sic errorem errori nectant, fiatque illorum chaos immensum. Quasi et Christo fuerit damnatio quaedam quod carnem assumpsit seu illi copulatus est, per quam obnoxius fieret defectui, eumque contingeret τοῦ Πληρώματος sensu capi. Facessat ille Theodotus ejus auctor dogmatis ac forte totius lucubrationis, quem breviator illaudatum sic bella parte abire non voluit, ac cujus sequentibus passim auctoritatem arcessit. COMBEF.

"But Jesus too had need of redemption." A most foul blasphemy: Christ himself is the Boundary, as the door, as in what follows, without which, and the Cross, not by his merits, they would enter heaven, "into the Pleroma," in whose name the angels were thus baptized. So they tie error to error, and their chaos becomes boundless. As if for Christ too it were some condemnation that he took flesh, or was joined to it, through which he became liable to defect, and it befell him to be held back from the sense of the Pleroma. Away with that Theodotus, the author of this dogma and perhaps of the whole lucubration, whom the abridger was not willing to let go off thus unpraised in a fine role, and whose authority he calls in here and there in what follows. COMBEFIS.

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(81) ‹anchor: ἀποστολὴ γέγονεν› · call in col 669 (printed in the Greek only)

Ἀποστολὴ γέγ. Forte ἀπόστολος γέγ. SYLB.

"Became a sending." Perhaps "became an apostle." SYLBURG.

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(82) ‹anchor: γενητὸν καὶ παθητόν› · call in col 669 (printed in the Greek only)

Γενητὸν καὶ παθ. Aptius γεννητὸν καὶ παθ. Ibidem mox verius esse videtur διὰ τοὺς ἀριστερούς, propter sinistros, ut pag. seq. Mox sane memorantur etiam δεξιοὶ ἄγγελοι. SYLBURG.

"Generated and passible." More fittingly "begotten and passible." In the same place, just after, "on account of those on the left" seems truer, as on the next page. Shortly afterwards, indeed, "angels on the right" are mentioned too. SYLBURG.

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Heb. I, 14.

Hebrews 1:14.

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Matth. XVIII, 10.

Matthew 18:10.

(printed under page 335)

Joan. X, 7.

John 10:7.

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(d) ‹anchor: cum laminam› · call in col 671

Exod. XXVIII, 36.

Exodus 28:36.

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(e) ‹anchor: habens ingrediebatur› · call in col 671

Levit. XVI, 3.

Leviticus 16:3.

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οἱ δεξιοὶ ἄγγελοι γινώσκουσιν. Ἰδίως γὰρ ἕκαστος γνωρίζει τὸν Κύριον, καὶ οὐχ ὁμοίως πάντες τὸ πρόσωπον τοῦ Πατρὸς ὁρῶσιν οἱ ἄγγελοι τούτων τῶν μικρῶν τῶν ἐκλεκτῶν, τῶν ἐσομένων ἐν τῇ αὐτῇ κληρονομίᾳ καὶ τελειότητι. Τάχα δὲ τὸ πρόσωπόν ἐστι μὲν καὶ ὁ Υἱός· ἔστι δὲ καὶ ὅσον καταληπτὸν τοῦ Πατρὸς δι' Υἱοῦ δεδιδαγμένοι θεωροῦσι· τὸ δὲ λοιπὸν ἄγνωστόν ἐστι τοῦ Πατρός.

the angels on the right know. For each knows the Lord in his own way, and not all the angels of these little ones of the elect, who are to be in the same inheritance and perfection, alike "behold the face of the Father" (Matt. 18:10). And perhaps the Son too is the face; and the face is also as much of the Father as is comprehensible, which they behold having been taught through the Son; but the rest of the Father is unknown.

ΚΔʹ. Λέγουσιν οἱ Οὐαλεντινιανοὶ, ὅτι ὃ κατὰ εἷς τῶν προφητῶν ἔσχεν Πνεῦμα ἐξαίρετον εἰς διακονίαν, τοῦτο ἐπὶ πάντας τοὺς τῆς Ἐκκλησίας ἐξεχύθη· διὸ καὶ τὰ σημεῖα τοῦ Πνεύματος, ἰάσεις καὶ προφητεῖαι, διὰ τῆς Ἐκκλησίας ἐπιτελοῦνται. Ἀγνοοῦσι δὲ, ὅτι ὁ Παράκλητος προσεχῶς ἐνεργῶν νῦν τῇ Ἐκκλησίᾳ, τῆς αὐτοῦ οὐσίας ἐστὶ καὶ δυνάμεως τῷ προσεχῶς ἐνεργήσαντι κατὰ τὴν Παλαιὰν Διαθήκην.

XXIV. The Valentinians say that the Spirit which each one of the prophets had as a special gift for ministry has been poured out upon all who belong to the Church; and that for this reason the signs of the Spirit, healings and prophecies, are accomplished through the Church. But they do not know that the Paraclete, who now works directly in the Church, is of the same substance and power as He who worked directly according to the Old Testament.

ΚΕʹ. Τὸν ἄγγελον ὡρίσαντο οἱ ἀπὸ Οὐαλεντίνου· λόγον ἀπαγγελίαν ἔχοντα τοῦ ὄντος. Λέγουσι δὲ καὶ τοὺς Αἰῶνας ὁμωνύμως τῷ Λόγῳ Λόγους. Οἱ ἀπόστολοι, φησὶ, μετετέθησαν τοῖς δεκαδύο ζωδίοις. Ὡς γὰρ ὑπ' ἐκείνων ἡ γένεσις διοικεῖται, οὕτως ὑπὸ τῶν ἀποστόλων ἡ ἀναγέννησις.

XXV. Those of the school of Valentinus defined the angel as a word carrying a message of That Which Is. And they also call the Aeons "Words", by the same name as the Word. The apostles, he says, were substituted for the twelve signs of the zodiac. For as birth is governed by those, so rebirth is governed by the apostles.

ΚϚʹ. Ὁρᾶται τὸ ὁρατὸν τοῦ Ἰησοῦ. Ἡ Σοφία καὶ ἡ Ἐκκλησία ἦν τῶν σπερμάτων τῶν διαφερόντων, ἣν ἐστολίσατο διὰ τοῦ σαρκίου, ὥς φησιν ὁ Θεόδοτος. Τὸ δὲ ἀόρατον ὄνομα, ὅπερ ἐστὶν ὁ Υἱὸς ὁ μονογενής. Ὅθεν ὅταν εἴπῃ, Ἐγώ εἰμι ἡ θύρα, τοῦτο λέγει, ὅτι μέχρι τοῦ ὅρου, οὗ εἰμι ἐγὼ, ἐλεύσεσθε οἱ τοῦ διαφέροντος σπέρματος. Ὅταν δὲ καὶ αὐτὸς εἰσέρχηται, καὶ τὸ σπέρμα συνεισέρχηται αὐτῷ εἰς τὸ Πλήρωμα διὰ τῆς θύρας συναχθὲν καὶ εἰσαχθέν.

XXVI. The visible part of Jesus is seen. Wisdom and the Church were of the superior seeds, which He put on through the flesh, as Theodotus says. But the invisible part is the Name, which is the only-begotten Son. Hence when He says, "I am the door" (John 10:7), He says this: that you who are of the superior seed will come as far as the Limit, where I am. And when He Himself also enters, the seed too enters together with Him into the Pleroma, gathered together and brought in through the door.

ΚΖʹ. Ὁ ἱερεὺς εἰσιὼν ἐντὸς τοῦ καταπετάσματος τοῦ δευτέρου, τό τε πέταλον ἀπετίθει παρὰ τῷ θυσιαστηρίῳ τοῦ θυμιάματος, αὐτὸς δὲ ἐν σιγῇ τὸ ἐν τῇ καρδίᾳ ἐγκεχαραγμένον ὄνομα ἔχων εἰσήει· δεικνὺς τὴν ἀπόθεσιν τοῦ καθάπερ πετάλου χρυσοῦ καθαροῦ γενομένου καὶ κούφου διὰ τὴν κάθαρσιν τοῦ ὥσπερ σώματος, τῆς ψυχῆς ἀπόθεσιν· ἐν ᾧ ἐγκεχάρακτο τὸ γάνωμα καὶ τὸ ὄνομα τῆς θεοσεβείας, δι' οὗ ταῖς ἀρχαῖς καὶ ἐξουσίαις ἐγινώσκετο τὸ ὄνομα περικείμενος. Ἀποτίθεται δὲ τοῦτο τὸ πέταλον τὸ ἀβαρὲς, γενόμενον ἐντὸς τοῦ καταπετάσματος τοῦ δευτέρου ἐν τῷ νοητῷ κόσμῳ, ὅ ἐστι δεύτερον ὁλοσχερὲς καταπέτασμα τοῦ παντὸς, παρὰ τὸ θυσιαστήριον τοῦ θυμιάματος,

XXVII. The priest, entering within the second veil, laid aside the plate beside the altar of incense, while he himself went in in silence, having the Name engraved upon his heart (Exod. 28:36), showing the putting off of the soul, which, like the plate, has become pure gold and light through the cleansing of what is, as it were, its body; the putting off of the soul, I say, on which had been engraved the lustre and the name of godliness, through which, wearing the Name, he was known to the principalities and powers. And this weightless plate is laid aside when it has come within the second veil, in the intelligible world, which is the second, all-embracing veil of the universe, beside the altar of incense,

Editors' notes and page, col. 672

Footnotes

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Κατὰ εἷς. Scribendum potius conjuncte καθεῖς.

"One by one." Better written joined, "each one."

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(84) ‹anchor: εἰς διακονίαν› · call in col 672 (printed in the Greek only)

Εἰς διακονίαν. Conf. quae paulo superius dixit auctor.

"For service." Compare what the author said a little above.

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(85) ‹anchor: τῆς αὐτοῦ οὐσίας› · call in col 672 (printed in the Greek only)

Τῆς αὐτοῦ οὐσίας. Congruentius τῆς αὐτῆς οὐσίας, ejusdem substantiae. SYLBURG.

"Of his substance." More fittingly "of the same substance." SYLBURG.

(printed under page 335)

(86) ‹anchor: συνεισέρχηται› · call in col 672 (printed in the Greek only)

Συνεισέρχηται. Forte συνεισέρχεται, ut sensus sit, cum vero ipse intrat, semen quoque cum eo intrat. De mystico autem summi sacerdotis in sanctuarium introitu et habitu ejusdem, latius supra pag. 240, 241. SYLBURG

"May go in with." Perhaps "goes in with," so that the sense is: when he himself enters, the seed too enters with him. On the mystical entry of the high priest into the sanctuary and on his vesture, more fully above, pp. 240, 241. SYLBURG.

(printed under page 335)

(87) ‹anchor: τό τε πέταλον› · call in col 672 (printed in the Greek only)

Τό τε πέταλον. Non solum laminam auream nomine DEI inscriptam ponebat sacerdos intra secundum velum ingressurus in die expiationis, verum etiam reliquum omnem ornatum ex ritu summi sacerdotii, quod luctus habitu et poenitentis illuc ingrederetur, ac quasi simplex sacerdos, nullaque majori pompa a reliquis: quae vera ac litteralis ratio, non quam auctor ex sua aut Valentinianorum persona hic ἀλληγορεῖ. COMBEF.

"And the plate." The priest, about to go within the second veil on the day of atonement, laid aside not only the golden plate inscribed with the name of GOD but all the rest of the adornment belonging to the rite of the high priesthood, because he went in there in the dress of mourning and of a penitent, as a plain priest, with no greater pomp than the rest: this is the true and literal reason, not the one the author here allegorizes in his own person or the Valentinians'. COMBEFIS.

(printed under page 335)

Page

running head: CLEMENS ALEXANDRINUS. 672
marginal letters: A οἱ δεξιοὶ ἄγγελοι; B λοῦνται. Ἀγνοοῦσι; C ὅτι μέχρι τοῦ ὅρου; D νόμενον ἐντὸς
old-edition numerals: (none in the Greek; 353 and ✠ P. 966 ED. POTTER stand in the facing Latin, col 671)
scripture foot line (calls in the facing Latin): b Matth. XVIII, 10. c Joan. X, 7. d Exod. XXVIII, 36.
other: the column ends with θυ-, divided at the column foot; set whole here as θυμιάματος, and the tail μιάματος printed at the top of col 673 is not restored there. Facing Latin (col 671) not set.
other: Q2a 2026-11-07: the imported text of this column did not match the page (a different text of §§27–30); reset whole from the page images (end of §23, §§24–27 to θυμιάματος) and translated afresh.
running head: [CLEM]ENS ALEXANDRINUS. 672 (left edge cut)
marginal letters: A ‹οἱ δεξιοὶ ἄγγελοι γινώσκουσιν›; B ‹λοῦνται. Ἀγνοοῦσι δὲ›; C ‹ὅτι μέχρι τοῦ ὅρου›; D ‹νόμενον ἐντὸς τοῦ καταπετάσματος›
old-edition numerals: (none)

PG 9:673

μιάματος, παρὰ τοὺς λειτουργοὺς τῶν ἀναφερομένων εὐχῶν ἀγγέλους. Γυμνὴ δὲ ἡ ψυχὴ, ἐν δυνάμει τοῦ συνειδότος οἷον σῶμα τῆς δυνάμεως γενομένη, μεταβαίνει εἰς τὰ πνευματικὰ, λογικὴ τῷ ὄντι καὶ ἀρχιερατικὴ γενομένη, ὡς ἂν ἔμψυχον μένῃ, ὡς εἰπεῖν, ὑπὸ τοῦ Λόγου προσεχῶς ἤδη, καθάπερ οἱ ἀρχάγγελοι τῶν ἀγγέλων ἀρχιερεῖς γενόμενοι, καὶ τούτων πάλιν οἱ πρωτόκτιστοι. Ποῦ δὲ ἔτι Γραφῆς καὶ μαθήσεως κατόρθωμα τῇ ψυχῇ ἐκείνη τῇ καθαρᾷ γενομένη, ὅπου καὶ ἀξιοῦται πρόσωπον πρὸς πρόσωπον Θεὸν ὁρᾷν; Τὴν γοῦν ἀγγελικὴν διδασκαλίαν ὑπερβᾶσα καὶ τὸ ὄνομα τὸ διδασκόμενον ἐγγράφως, ἐπὶ τὴν γνῶσιν καὶ κατάληψιν τῶν πραγμάτων ἔρχεται, οὐκ ἔτι νύμφη, ἀλλ' ἤδη Λόγος γενομένη καὶ παρὰ τῷ νυμφίῳ καταλύων μετὰ τῶν πρωτοκλήτων καὶ πρωτοκτίστων, φίλων μὲν δι' ἀγάπην, υἱῶν δὲ διὰ τὴν διδασκαλίαν καὶ ὑπακοὴν, ἀδελφῶν δὲ διὰ τὸ τῆς γενέσεως κοινόν. Ὥστε τὸ μὲν τῆς οἰκονομίας ἦν, τὸ πέταλον παρακεῖσθαι καὶ μανθάνειν εἰς γνῶσιν· τὸ δὲ δυνάμεως, τὸ θεοφόρον γίνεσθαι τὸν ἄνθρωπον προσεχῶς ἐνεργούμενον ὑπὸ τοῦ Κυρίου, καὶ καθάπερ σῶμα αὐτοῦ γινόμενον.

to the angels who minister to the prayers that are offered up. But the soul, stripped bare, having become in the power of its conscience as it were a body of the power, passes over into the spiritual things, having become in very truth rational and high-priestly, so that it may remain ensouled, so to speak, by the Word now immediately, just as the archangels became high priests of the angels, and the first-created in turn of these. Where, then, is there any longer an achievement of Scripture and of learning for that soul once it has become pure, where it is even counted worthy to see God face to face? Having passed beyond, then, the angelic teaching and the name that is taught in writing, it comes to the knowledge and comprehension of the realities, no longer a bride but already become Word, and lodging with the Bridegroom together with the first-called and first-created, friends through love, sons through teaching and obedience, and brothers through what is common in their generation. So it belonged to the economy that the plate should lie beside, and that one should learn unto knowledge; but it belongs to power that the man becomes God-bearing, being worked upon immediately by the Lord and becoming as it were His body.

ΚΗʹ. Τὸ, Θεὸς ἀποδιδοὺς ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς ἀπειθοῦσι, φασὶν οἱ ἀπὸ Βασιλείδου κατὰ τὰς ἐνσωματώσεις· οἱ δὲ ἀπὸ Οὐαλεντίνου, τοὺς τρεῖς τόπους, δηλοῦσθαι τοὺς ἀριστερούς· τετάρτην δὲ γενεὰν, τὰ σπέρματα αὐτῶν. Ἔλεον δὲ ποιῶν εἰς χιλιάδας, ἐπὶ τὰ δεξιά.

XXVIII. The saying, "God repaying unto the third and fourth generation the disobedient" (Deut. 5:9; Num. 14:18), those of Basilides' school say refers to the reincarnations; but those of Valentinus' school say that the three places, those on the left, are meant; and by the fourth generation, their seeds. "But showing mercy unto thousands" refers to those on the right.

ΚΘʹ. Ἡ Σιγὴ, φασὶ, μήτηρ οὖσα πάντων τῶν προβληθέντων ὑπὸ τοῦ Βάθους, ὃ μὲν οὐκ ἔσχεν εἰπεῖν, περὶ τοῦ Ἀρρήτου σεσίγηκεν· ὃ δὲ κατέλαβε, τοῦτο ἀκατάληπτον προσηγόρευσεν.

XXIX. Silence, they say, being the mother of all those put forth by the Depth, has kept silence about the Ineffable as to what she could not say; but what she comprehended, this she called incomprehensible.

Λʹ. Εἶτα ἐκλαθόμενοι τῆς δόξης τοῦ Θεοῦ, παθεῖν αὐτὸν λέγουσιν ἀθέως. Ὃ γὰρ συνεπάθησεν ὁ Πατὴρ, στερεὸς ὢν τῇ φύσει, φησὶν ὁ Θεόδοτος, καὶ ἀνένδοτος, ἐνδόσιμον ἑαυτὸν παρασχὼν, ἵνα ἡ Σιγὴ τοῦτο καταλάβῃ, πάθος ἐστίν· ἡ γὰρ συμπάθεια πάθος τινὸς διὰ πάθος ἑτέρου· ναὶ μὴν καὶ τοῦ πάθους γενομένου, τὸ ὅλον συνεπάθησε, καὶ αὐτοὺς εἰς διόρθωσιν τοῦ παθόντος ἤγαγεν.

XXX. Then, forgetting the glory of God, they godlessly say that He suffered. For that in which the Father suffered with, says Theodotus, though He is firm by nature and unyielding, having made Himself yielding so that Silence might comprehend this, is a suffering; for sympathy is the suffering of one on account of the suffering of another. Indeed, when the suffering took place, the whole suffered with it, and it brought them to the correction of the one who had suffered.

ΛΑʹ. Ἀλλὰ καὶ εἰ ὁ κατελθὼν Εὐδοκία τοῦ ὅλου ἦν· (ἐν αὐτῷ γὰρ πᾶν τὸ Πλήρωμα ἦν σωματικῶς·) ἔπαθε δὲ οὗτος, δηλονότι καὶ τὰ ἐν αὐτῷ σπέρματα συνέπαθε, δι' ὧν τὸ ὅλον καὶ τὸ πᾶν εὑρίσκεται πάσχον. Ἀλλὰ καὶ διὰ τῆς τοῦ δωδεκάτου Αἰῶνος πείσεως τὰ ὅλα παιδευθέντα, ὥς φασι, συνεπάθησε. Τότε γὰρ

XXXI. But moreover, if He who came down was the Good Pleasure of the whole (for in Him the whole Pleroma was bodily (Col. 2:9)), and He suffered, then clearly the seeds in Him also suffered with Him, through which the whole and the all is found to suffer. But also, through the experience of the twelfth Aeon, all things, having been taught, suffered with it, as they say. For then

Editors' notes and page, col. 673

Footnotes

(88) ‹anchor: μεταβαίνει› · call in col 673 (printed in the Greek only)

Μεταβαίνει. Lactantius lib. VII, cap. 8: Necesse esse in terram resolvi, quod est in homine ponderosum, et dissolubile: quod autem tenue atque subtile, id vero esse individuum, ac domicilio corporis velut carcere liberatum, ad coelum et ad naturam suam pervolare. Haec fere Platonis collecta breviter, quae apud ipsum late copioseque explicantur. In eadem sententia fuit etiam Pythagoras ante, ejusque praeceptor Pherecydes.

"Passes over." Lactantius, book VII, ch. 8: "That what is heavy and dissoluble in man must be resolved into earth; but what is fine and subtle is indivisible, and, freed from the dwelling of the body as from a prison, flies up to heaven and to its own nature. This is roughly Plato's teaching, briefly gathered, which is set out at length and abundantly in his own works. Pythagoras too held the same view before him, and his teacher Pherecydes."

(printed under page 336)

(89) ‹anchor: ὁ γὰρ συνεπάθησεν› · call in col 673 (printed in the Greek only)

Ὁ γὰρ συνεπ. Legendum videtur οὐ γὰρ συνεπάθησεν· aut ὅ interrogative capiendum pro τί. SYLBURG.

"For what he suffered with ..." It seems one should read "for did he not suffer with ...," or else take "what" interrogatively, for "why." SYLBURG.

(printed under page 336)

(90) ‹anchor: φησὶν ὁ Θεόδοτος› · call in col 673 (printed in the Greek only)

Φησὶν ὁ Θεόδοτος, etc., in seq. Esse Theodotum inter Valentini sequaces, clarum, qui, velut alii, sectam auxerit acceptaque dogmata cum aetatis plenae majori impietate cumulaverit. Absurdus igitur epitomatori visus, qui ab illo notatur ut impius: et certe impium quod Deo πάθος tribuit, velut more nostro miserando perturbetur labemque ullam incurrat aut vitium, quod utrumvis (solet) prodere πάθος. COMBEF.

"Says Theodotus," etc., in what follows. That Theodotus was among the followers of Valentinus is clear; like others, he enlarged the sect and heaped up the doctrines he received with the greater impiety of a full-grown age. So he seemed absurd to the epitomator, who marks him as impious: and it is certainly impious that he ascribes passion to God, as though he were disturbed by pity in our way and incurred some stain or fault, either of which passion (usually) betrays. COMBEFIS.

(printed under page 336)

(91) ‹anchor: τοῦτο› · call in col 673 (printed in the Greek only)

Τοῦτο. Aptius καὶ αὐτό, et ipsum: nempe τὸ ὅλον. SYLB.

"This." More fittingly "it too," itself: that is, the whole. SYLBURG.

(printed under page 336)

Footnotes

(a) ‹anchor: quartam generationem incredulis› · call in col 674

Deut. V, 9; Num. XIV, 18.

Deuteronomy 5:9; Numbers 14:18.

(printed under page 336)

(b) ‹anchor: corporaliter exstitit› · call in col 674

Col. II, 9.

Colossians 2:9.

(printed under page 336)

Footnotes

(a) ‹anchor: ut dicit apostolus› · call in col 675

Joan. VIII, 12.

John 8:12.

(printed under page 337)

(b) ‹anchor: seipsum exinaniens› · call in col 675

Phil. II, 7.

Philippians 2:7.

(printed under page 337)

Page

running head: 675 CLEMENS ALEXANDRINUS.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:676

ἐπέγνωσαν, ὅτι εἰσὶν χάριτι τοῦ Πατρὸς, εἰσὶν ὄνομα ἀνωνόμαστον, μορφὴ καὶ γνῶσις. Ὁ δὲ βουληθεὶς Αἰὼν τὸ ὑπὲρ τὴν γνῶσιν λαβεῖν, ἐν ἀγνωσίᾳ καὶ ἀμορφίᾳ ἐγένετο· ὅθεν καὶ κένωμα γνώσεως εἰργάσατο· ὅπερ ἐστὶ σκιὰ τοῦ ὀνόματος, ὅπερ ἐστὶν Υἱὸς, μορφὴ τῶν Αἰώνων. Οὗτος τὸ κατὰ μέρος ὄνομα τῶν Αἰώνων ἀμέλει ἐστὶ τοῦ ὀνόματος.

recognized that they are, by the grace of the Father, a name unnamed, form and knowledge. But the Aeon who wished to grasp what is beyond knowledge came to be in ignorance and formlessness; whence also he produced an emptiness of knowledge, which is a shadow of the Name, which is the Son, the form of the Aeons. This one is, to be sure, the partial name of the Aeons, the name of the Name.

ΛΒʹ. Ἐν Πληρώματι οὖν ἑνότητος οὔσης, ἕκαστος τῶν Αἰώνων ἴδιον ἔχει Πλήρωμα, τὴν συζυγίαν. Ὅσα οὖν ἐκ συζυγίας, φασὶ, προέρχεται, πληρώματά ἐστιν· ὅσα δὲ ἀπὸ ἑνὸς, εἰκόνες. Ὅθεν ὁ Θεόδοτος τὸν Χριστὸν ἐξ ἐννοίας προελθόντα τῆς Σοφίας, εἰκόνα τοῦ Πληρώματος ἐκάλεσεν. Οὗτος δὲ, καταλείψας τὴν μητέρα, ἀνελθὼν εἰς τὸ Πλήρωμα, ἐκρατήθη, ὥσπερ τοῖς ὅλοις, οὕτω δὲ καὶ τῷ Παρακλήτῳ.

XXXII. Since, then, there is unity in the Pleroma, each of the Aeons has its own Pleroma, its syzygy. So whatever proceeds from a syzygy, they say, are pleromas; but whatever proceeds from one alone are images. Hence Theodotus called the Christ, who came forth from the thought of Sophia, an image of the Pleroma. And He, having left His mother and gone up into the Pleroma, was held fast, as by all, so also by the Paraclete.

ΛΓʹ. Υἱόθετος μέντοι γέγονεν ὁ Χριστὸς, ὡς πρὸς τὰ πληρώματα ἐκλεκτὸς γενόμενος, καὶ πρωτότοκος τῶν ἐνθάδε πραγμάτων. Ἔστιν οὖν ὁ λόγος οὗτος παράκουσμα τοῦ ἡμετέρου ἐκ τοῦ ὑποκειμένου, πρωτότοκον λέγων τὸν Σωτῆρα· καὶ ἔστιν ὡσπερεὶ ῥίζα καὶ κεφαλὴ ἡμῶν. Ἡ δὲ Ἐκκλησία, καρποὶ αὐτοῦ Χριστοῦ, φασὶ, τὸ ἀνοίκειον φυγόντες, συσταλέντος εἰς τὸ Πλήρωμα ἐκ τῆς μητρῴας γενομένου ἐννοίας· ἡ μήτηρ αὖθις τὸν τῆς οἰκονομίας προηγάγετο ἄρχοντα, εἰς τύπον τοῦ φυγόντος αὐτὴν κατ' ἐπιπόθησιν αὐτοῦ κρείττονος ὑπάρχοντος, ὃς ἦν τύπος τοῦ Πατρὸς τῶν ὅλων· διὸ καὶ ἥττων γίνεται, ὡς ἂν ἐκ πάθους τῆς ἐπιθυμίας συνεστῶσα. Ἐμυσάχθη μέντοι ἐνιδοῦσα τὴν ἀποτομίαν αὐτοῦ, ὥς φασιν αὐτοί.

XXXIII. Christ, however, became an adopted son, having become elect with respect to the pleromas, and firstborn of the things here. This saying, then, is a mishearing of our own teaching on the subject, which calls the Saviour firstborn; and He is as it were our root and head. But the Church, they say, the fruits of Christ Himself, having fled what is alien, when He who was born of the mother's thought had been drawn together into the Pleroma, — the mother in turn brought forth the Archon of the economy, as a type of him who had fled from her, out of longing for him, since he was the better, who was the type of the Father of all; wherefore he also becomes lesser, as being constituted out of the passion of desire. She was disgusted, however, when she beheld his severity, as they themselves say.

ΛΔʹ. Ἀλλὰ καὶ εὐώνυμοι δυνάμεις, πρῶται προβληθεῖσαι τῶν δεξιῶν ὑπ' αὐτῆς, ὑπὸ τῆς τοῦ φωτὸς παρουσίας οὐ μορφοῦνται· κατελείφθησαν δὲ αἱ ἀριστεραὶ ὑπὸ τοῦ τόπου μορφωθῆναι. Τῆς μητρὸς οὖν μετὰ τοῦ Υἱοῦ καὶ τῶν σπερμάτων εἰσελθούσης εἰς τὸ Πλήρωμα, τότε ὁ τόπος τὴν ἐξουσίαν τῆς μητρὸς καὶ τὴν τάξιν ἀπολήψεται, ἣν νῦν ἔχει ἡ μήτηρ.

XXXIV. But also the powers on the left, put forth by her before those on the right, are not formed by the presence of the Light; the left ones were left to be formed by the Place. When, therefore, the mother with the Son and the seeds has entered into the Pleroma, then the Place will receive the authority of the mother and the rank which the mother now holds.

ΛΕʹ. Ὁ Ἰησοῦς τὸ φῶς ἡμῶν, ὡς λέγει ὁ ἀπόστολος, ἑαυτὸν κενώσας, τουτέστιν ἐκτὸς τοῦ ὅρου γενόμενος, κατὰ Θεόδοτον, ἐπεὶ ἄγγελος ἦν, τοῦ Πληρώματος τοὺς ἀγγέλους τοῦ διαφέροντος σπέρματος συνεξήγαγεν ἑαυτῷ· καὶ αὐτὸς μὲν τὴν λύτρωσιν ὡς ἀπὸ Πληρώματος προελθὼν εἶχεν, τοὺς δὲ ἀγγέλους εἰς διόρθωσιν τοῦ σπέρματος ἤγαγεν· ὡς γὰρ ὑπὲρ μέρους δέονται καὶ παρακαλοῦσι, καὶ δι' ἡμᾶς κατεχόμενοι, σπεύδοντες εἰσελθεῖν, ἄφεσιν ἡμῖν αἰτοῦνται, ἵνα συνεισέλθωμεν αὐτοῖς· σχεδὸν γὰρ ἡμῶν χρείαν ἔχοντες ἵνα εἰσέλθωσιν· (ἐπεὶ ἄνευ ἡμῶν οὐκ ἐπιτρέπεται αὐτοῖς· διὰ τοῦτο γὰρ οὐδὲ ἡ μήτηρ συνελήλυθεν

XXXV. Jesus our Light, as the Apostle says, "having emptied Himself" (Phil. 2:7), that is, having come to be outside the Limit, according to Theodotus, since He was an angel, brought out with Himself from the Pleroma the angels of the superior seed; and He Himself had the redemption, as having come forth from the Pleroma, but He brought the angels for the correction of the seed. For they pray and entreat as for a part, and, being held back on our account, hastening to enter, they ask forgiveness for us, that we may enter in with them; for they have, so to speak, need of us in order to enter (since without us it is not permitted to them; for this reason not even the mother has entered

Editors' notes and page, col. 676

Footnotes

(92) ‹anchor: βουληθεὶς Αἰών› · call in col 676 (printed in the Greek only)

Ὁ δὲ βουληθεὶς Αἰών. Clare hoc peccatum diaboli ex superbia ejus poena scelerumque ex illa castigatione, ut se adversus Deum erigant et quasi a se sibi esse et quas possident dotes tribuant: nec alia in istis desint verae fidei consona, sed fabulis immista illisque obruta, quibus sic superbi homines et qui scientiae arcem tenere in Christianis videre vellent, in confusione sua gloriam quaererent, eamque inter Satanae primogenitos, quasi apostoli Joannis oraculo haberent. COMBEF.]

"But the Aeon who willed." Clearly this is the devil's sin from his pride, and the punishment of crimes and the chastisement springing from it: that they raise themselves against God and ascribe to themselves, as though from themselves, both their being and the gifts they possess. Nor are other things consonant with the true faith lacking in these writings, but they are mixed with fables and buried under them; by these fables proud men, who wished to be seen holding the citadel of knowledge among Christians, sought glory in their own confusion, and held it among the firstborn of Satan, as by the oracle of the apostle John. COMBEFIS.

(printed under page 337)

(93) ‹anchor: φυγόντες› · call in col 676 (printed in the Greek only)

Φυγόντες. Haud scio an verius φυγόντος, genitivo casu, ut mox. SYLB.

"Having fled." I rather think "of the one having fled," in the genitive, is truer, as just after. SYLBURG.

(printed under page 337)

Page

running head: [CLE]MENS ALEXANDRINUS. 676
marginal letters: A ‹ἐπέγνωσαν, ὅτι εἰσὶν χάριτι›; B ‹τοῦ Πληρώματος ἐκάλεσεν›; C ‹τῶν ὅλων· διὸ καὶ ἥττων›; D ‹ρώματος τοὺς ἀγγέλους›
old-edition numerals: (none in the Greek); the page foot carries "✠ P. 968 ED. POTTER." (mark in the facing Latin at "in ✠ Plenitudinem ingressa")
scripture foot line (calls in the facing Latin): a Joan. VIII, 12. b Phil. II, 7.
other: begins mid-sentence from col. 673 (ἐπέγνωσαν); ends with συνελή-, set whole as συνελήλυθεν; the tail printed at the top of col. 677 is not restored there
other: after ΛΑʹ a line of the facing Latin (Æonum est. Hic sigillatim Æonum nominis utique) runs across into this column; facing Latin, not set

PG 9:677

ἄνευ ἡμῶν, φασίν·) εἰκότως ὑπὲρ ἡμῶν δέονται.

without us, they say), it is fitting that they pray for us.

ΛϚʹ. Ἐν ἑνότητι μέντοιγε προεβλήθησαν οἱ ἄγγελοι ἡμῶν, φασὶν, εἰσιόντες, ὡς ἀπὸ ἑνὸς προελθόντες. Ἐπεὶ δὲ ἡμεῖς ἦμεν, οἱ μεμερισμένοι, διὰ τοῦτο ἐβαπτίσατο ὁ Ἰησοῦς, τὸ ἀμέριστον μερισθῆναι, μέχρις ἡμᾶς ἑνώση αὐτοῖς εἰς τὸ Πλήρωμα, ἵνα ἡμεῖς οἱ πολλοὶ ἓν γενόμενοι, οἱ πάντες τῷ ἑνὶ τῷ δι' ἡμᾶς μερισθέντι ἀνακραθῶμεν.

XXXVI. Yet our angels, they say, were put forth in unity, entering in as having come forth from one. But since we were the divided ones, for this reason Jesus was baptized, that the undivided should be divided, until He should unite us to them in the Pleroma, so that we, the many, having become one, might all be mingled with the One who was divided for our sake.

ΛΖʹ. Οἱ ἀπὸ Ἀδὰμ ἐξελθόντες, οἱ μὲν δίκαιοι, διὰ τῶν ἐκτισμένων τὴν ὁδὸν ποιούμενοι, παρὰ τῷ τόπῳ κατείχοντο, κατὰ τοὺς Οὐαλεντινιανούς· οἱ δὲ ἕτεροι, ἐν τῷ τοῦ σκότου ἐκτισμένῳ ἐν τοῖς ἀριστεροῖς ἔχοντες συναίσθησιν τοῦ πυρός.

XXXVII. Of those who came forth from Adam, the righteous, making their way through the created things, were held back beside the Place, according to the Valentinians; but the others, in the created realm of darkness among those on the left, having perception of the fire.

ΛΗʹ. Ποταμὸς ἐκπορεύεται πυρὸς ὑποκάτω τοῦ θρόνου τοῦ τόπου, καὶ ῥεῖ εἰς τὸ κενὸν τοῦ ἐκτισμένου· ὅ ἐστιν ἡ γέεννα ἀπὸ κτίσεως τοῦ πυρὸς ῥέοντος, μὴ πληρουμένης. Καὶ αὐτὸς δὲ ὁ τόπος πύρινός ἐστι. Διὰ τοῦτο, φησὶ, καταπέτασμα ἔχει, ἵνα μὴ ἐκ τῆς προσόψεως ἀναλωθῇ τὰ πράγματα. Μόνος δὲ ὁ ἀρχάγγελος εἰσέρχεται πρὸς αὐτὸν, οὗ κατ' εἰκόνα καὶ ὁ ἀρχιερεὺς ἅπαξ τοῦ ἐνιαυτοῦ εἰς τὰ ἅγια τῶν ἁγίων εἰσῄει. Ἔνθεν καὶ ὁ Ἰησοῦς παρακληθεὶς συνεκαθέσθη τῷ τόπῳ, ἵνα μένη τὰ πράγματα καὶ μὴ προαναστῇ αὐτοῦ, καὶ ἵνα τὸν τόπον ἡμερώση, καὶ τῷ σπέρματι δίοδον εἰς Πλήρωμα παράσχη.

XXXVIII. A river of fire goes forth beneath the throne of the Place and flows into the void of the created realm; this is Gehenna, from the creation of the flowing fire, never being filled. And the Place itself is fiery. For this reason, he says, it has a veil, so that things may not be consumed by the sight of it. Only the archangel enters to it, in whose image the high priest too used to enter once a year into the Holy of Holies. Hence Jesus also, being besought, sat down together with the Place, so that things might remain and not rise up before him, and that He might tame the Place and grant the seed a passage into the Pleroma.

ΛΘʹ. Ἡ μήτηρ προβαλοῦσα τὸν Χριστὸν ὁλόκληρον, καὶ ὑπ' αὐτοῦ καταλειφθεῖσα, τοῦ λοιποῦ οὐκ ἔτι οὐδὲν προέβαλεν ὁλόκληρον, ἀλλὰ τὰ δυνατὰ παρ' αὐτῇ παρέσχεν· ὥστε καὶ τοῦ τόπου καὶ τῶν κλήρων οὖν τὰ ἀγγελικὰ αὐτὴ προβάλλουσα, παρ' αὐτῇ κατέχει τῶν ἐκλεκτῶν τῶν ἀγγελικῶν ὑπὸ τοῦ ἄρρενος ἔτι πρότερον προβεβλημένων.

XXXIX. The mother, having put forth the Christ entire and having been left by Him, thenceforth no longer put forth anything entire, but supplied what was possible to her; so that, putting forth the angelic things both of the Place and of the called, she keeps them with herself, the angelic things of the elect having been put forth still earlier by the Male.

Μʹ. Τὰ μὲν γὰρ δεξιὰ πρὸ τῆς τοῦ φωτὸς αἰτήσεως προηνέχθη ὑπὸ τῆς μητρὸς, τὰ δὲ σπέρματα τῆς Ἐκκλησίας, μετὰ τὴν τοῦ φωτὸς αἴτησιν, ὅτε ὑπὸ τοῦ ἄρρενος τὰ ἀγγελικὰ τῶν σπερμάτων προεβάλετο.

XL. For the things on the right were brought forth by the mother before the asking for the Light, but the seeds of the Church after the asking for the Light, when the angelic counterparts of the seeds were put forth by the Male.

ΜΑʹ. Τὰ διαφέροντα σπέρματα, φησὶ, μήτε ὡς πάθη, ὧν λυομένων, συνελύθη ἂν καὶ τὰ σπέρματα· μήτε ὡς κτίσιν προεληλυθέναι, ἀλλ' ὡς τέκνα. Ἀπαρτιζομένης γὰρ τῆς κτίσεως, συναπηρτίσθη ἂν καὶ τὰ σπέρματα· διὸ καὶ τὴν οἰκειότητα ἔχει πρὸς τὸ φῶς, ὃ πρῶτον προήγαγε, τουτέστι τὸν Ἰησοῦν, ὁ αἰτησάμενος τοὺς Αἰῶνας Χριστὸς, ἐν ᾧ συνδιυλίσθη κατὰ δύναμιν καὶ τὰ σπέρματα συνελθόντα αὐτῷ εἰς τὸ Πλήριωμα· διότι πρὸ καταβολῆς κόσμου εἰκότως λέγεται ἡ Ἐκκλησία ἐκλελέχθαι. Ἐν ἀρχῇ τοίνυν συνελογίσθημεν, φασὶ, καὶ ἐφανερώθημεν. Διὰ τοῦτο ὁ Σωτὴρ λέγει· Λαμψάτω τὸ φῶς ὑμῶν, μηνύων περὶ τοῦ φωτὸς τοῦ φανέντος καὶ μορφώσαντος, περὶ οὗ Ἀπόστολος λέγει, Ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, τὸν τοῦ διαφόρου σπέρματος. Ὅτε γὰρ ἐφωτίσθη ὁ ἄνθρωπος, τότε εἰς τὸν κόσμον ἦλθε, τουτέστιν ἑαυτὸν ἐκόσμησε, χωρίσας αὐτοῦ τὰ ἐπισκοτοῦντα καὶ συναναμεμιγμένα αὐτῷ

XLI. The superior seeds, he says, came forth neither as passions, at whose dissolving the seeds too would have been dissolved, nor as creation, but as children. For when creation was completed, the seeds too would have been completed with it; wherefore they also have kinship with the Light which Christ first brought forth, that is, Jesus, when He asked for the Aeons; in whom the seeds too were filtered through in power, having come together with Him into the Pleroma; for which reason the Church is fittingly said to have been chosen before the foundation of the world. In the beginning, then, they say, we were reckoned together and made manifest. For this reason the Saviour says, "Let your light shine" (Matt. 5:16), indicating the Light that appeared and gave form, of which the Apostle says, "Which enlightens every man coming into the world" (John 1:9), that is, the man of the superior seed. For when the man was enlightened, then he came into the world, that is, he set himself in order, separating from himself the things that darkened him and were mingled with him

Editors' notes and page, col. 677

Footnotes

(94) ‹anchor: not visible in the page-foot image› · call in col 677 (printed in the Greek only)

Πληρουμένης. Scribendum potius πληρουμένη, ut referatur ad γέννα.

"Being filled" (genitive). Better written "being filled" (nominative), so that it refers to "offspring."

(printed under page 338)

Footnotes

(a) ‹anchor: Splendeat lux vestra› · call in col 678

Matth. V, 16.

Matthew 5:16.

(printed under page 338)

(b) ‹anchor: venientem in mundum› · call in col 678

Joan. I, 9.

John 1:9.

(printed under page 338)

Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 679

Matth. X, 39.

Matthew 10:39.

(printed under page 339)

(b) ‹anchor: not visible in the page-foot image› · call in col 679

Isa. IX, 6.

Isaiah 9:6.

(printed under page 339)

Col. I, 16.

Colossians 1:16.

(printed under page 339)

(d) ‹anchor: Jesus Christus Salvator› · call in col 679

Phil. II, 9, 10, 11.

Philippians 2:9–11.

(printed under page 339)

(e) ‹anchor: supra coelos ascendit› · call in col 679

Eph. IV, 9, 10.

Ephesians 4:9–10.

(printed under page 339)

(f) ‹anchor: propter angelos› · call in col 679

I Cor. XI, 10.

1 Corinthians 11:10.

(printed under page 339)

(g) ‹anchor: factum est nihil› · call in col 679

Joan. I, 3.

John 1:3.

(printed under page 339)

Page

running head: 679 CLEMENS ALEXANDRINUS.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:680

πάθη. Καὶ τὸν Ἀδὰμ ὁ Δημιουργὸς ἐννοίᾳ προσχὼν, ἐπὶ τέλει τῆς δημιουργίας αὐτὸν προήγαγεν.

passions. And the Demiurge, having held Adam in thought, brought him forth at the end of the creation.

ΜΒʹ. Ὁ σταυρὸς τοῦ ἐν Πληρώματι ὅρου σημεῖόν ἐστιν· χωρίζει γὰρ τοὺς ἀπίστους τῶν πιστῶν, ὡς ἐκεῖνος τὸν κόσμον τοῦ Πληρώματος. Διὸ καὶ τὰ σπέρματα ὁ Ἰησοῦς διὰ τοῦ σημείου ἐπὶ τῶν ὤμων βαστάσας εἰσάγει εἰς τὸ Πλήρωμα· ὦμοι γὰρ τοῦ σπέρματος ὁ Ἰησοῦς λέγεται· κεφαλὴ δὲ ὁ Χριστός. Ὅθεν εἴρηται, Ὃς οὐκ αἴρει τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθεῖ μοι, οὐκ ἔστι μου ἀδελφός. Ἦρεν οὖν τὸ σῶμα τοῦ Ἰησοῦ, ὅπερ ὁμοούσιον ἦν τῇ Ἐκκλησίᾳ.

XLII. The cross is a sign of the Limit in the Pleroma; for it separates the unbelieving from the believing, as that separates the world from the Pleroma. Wherefore Jesus also, having borne the seeds upon His shoulders through the sign, brings them in into the Pleroma; for Jesus is called the shoulders of the seed, and Christ the head. Whence it is said, Whoever does not take up his cross, and follow Me, is not My brother. He took up therefore the body of Jesus, which was consubstantial with the Church.

ΜΓʹ. Λέγουσιν οὖν, ὅτι αἱ δεξιαὶ ᾔδεσαν τοῦ Ἰησοῦ καὶ τοῦ Χριστοῦ τὰ ὀνόματα, καὶ πρὸ τῆς παρουσίας· ἀλλὰ τοῦ σημείου οὐκ ᾔδεσαν, φασὶ, τὴν δύναμιν. Καὶ δόντος πᾶσαν τὴν ἐξουσίαν τοῦ Πνεύματος, συναινέσαντος δὲ καὶ τοῦ Πληρώματος, ἐκπέμπεται ὁ τῆς βουλῆς ἄγγελος, καὶ γίνεται κεφαλὴ τῶν ὅλων μετὰ τὸν Πατέρα. Πάντα γὰρ ἐν αὐτῷ ἐκτίσθη τὰ ὁρατὰ καὶ τὰ ἀόρατα, θρόνοι, κυριότητες, βασιλεῖαι, θεότητες, λειτουργίαι· διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἔδωκεν αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα πᾶν γόνυ κάμψῃ, καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὅτι Κύριος τῆς δόξης Ἰησοῦς Χριστὸς Σωτὴρ, ἀναβὰς αὐτὸς καὶ καταβάς. Τὸ δὲ, ἀνέβη, τί ἐστιν, εἰ μὴ ὅτι καὶ κατέβη; Ὁ καταβὰς αὐτός ἐστιν εἰς τὰ κατώτατα τῆς γῆς, καὶ ἀναβὰς ὑπεράνω τῶν οὐρανῶν.

XLIII. They say therefore that the right-hand powers knew the names of Jesus and of Christ even before the advent; but of the sign, they say, they did not know the power. And when the Spirit gave all authority, and the Pleroma also consented, the Angel of Counsel is sent forth, and becomes head of the universe after the Father. For in Him were created all things visible and invisible, thrones, lordships, kingdoms, divinities, ministries; wherefore God also highly exalted Him, and gave Him the Name that is above every name, that every knee should bow, and every tongue confess, that Jesus Christ the Saviour is Lord of glory, Himself having ascended and descended. Now what is it that He ascended, except that He also descended? He who descended is the same into the lowest parts of the earth, and He who ascended far above the heavens.

ΜΔʹ. Ἰδοῦσα δὲ αὐτὸν ἡ Σοφία ὅμοιον τῷ καταλιπόντι αὐτὴν φωτὶ, ἐγνώρισε καὶ προσέδραμε, καὶ ἠγαλλιάσατο καὶ προσεκύνησε· τοὺς δὲ ἄῤῥενας ἀγγέλους τοὺς σὺν αὐτῷ ἐκπεμφθέντας θεασαμένη, κατῃδέσθη καὶ κάλυμμα ἐπέθετο. Διὰ τούτου τοῦ μυστηρίου ὁ Παῦλος κελεύει τὰς γυναῖκας φορεῖν ἐξουσίαν ἐπὶ τῆς κεφαλῆς, διὰ τοὺς ἀγγέλους.

XLIV. And when Sophia saw Him like the light that had left her, she recognized Him and ran to Him, and rejoiced greatly and worshipped Him; but on beholding the male angels who were sent forth with Him, she was abashed and put on a veil. Because of this mystery Paul commands women to wear authority on their head, because of the angels.

ΜΕʹ. Εὐθὺς οὖν ὁ Σωτὴρ ἐπιφέρει αὐτῇ μόρφωσιν τὴν κατὰ γνῶσιν καὶ ἴασιν τῶν παθῶν, δείξας ἀπὸ Πατρὸς ἀγεννήτου τὰ ἐν Πληρώματι καὶ τὰ μέχρι αὐτῆς· ἀποστήσας δὲ τὰ πάθη τῆς πεπονθυίας, αὐτὴν μὲν ἀπαθῆ κατεσκεύασε, τὰ πάθη δὲ διακρίνας ἐφύλαξε, καὶ οὐχ ὥσπερ τῆς ἔνδον διεφορήθη, ἀλλ' εἰς οὐσίαν ἤγαγεν αὐτά τε καὶ τῆς δευτέρας διαθέσεως. Οὕτω διὰ τῆς τοῦ Σωτῆρος ἐπιφανείας ἡ Σοφία γίνεται, καὶ τὰ ἔξω κτίζεται. Πάντα γὰρ δι' αὐτοῦ γέγονε, καὶ χωρὶς αὐτοῦ γέγονεν οὐδέν.

XLV. Straightway therefore the Saviour brings upon her the formation that is according to knowledge and the healing of the passions, having shown from the unbegotten Father the things in the Pleroma and the things down to her; and having removed the passions from her who had suffered, He rendered her impassible, while He separated and preserved the passions, and they were not dissipated like those of the inner Sophia, but He brought into substance both them and those of the second disposition. Thus through the manifestation of the Saviour Sophia comes into being, and the things outside are created. For all things came into being through Him, and without Him nothing came into being.

ΜϚʹ. Πρῶτον οὖν ἐξ ἀσωμάτου πάθους καὶ συμβεβηκότος εἰς ἀσώματον ἔτι τὴν ὕλην αὐτὰ μετήν-

XLVI. First therefore from incorporeal passion and accident He transferred them into matter that was still incorporeal

Editors' notes and page, col. 680

Footnotes

(95) ‹anchor: not visible in the page-foot image› · call in col 680 (printed in the Greek only)

Οὐκ ἔστι μου ἀδελφός. Vulg. Bib. Matth. X: Οὐκ ἔστι μου ἄξιος· atque ita etiam Clemens supra pag. 321. Ferri tamen et ἀδελφός potest, quoniam apud Lucam XIV, 27, est οὐ δύναταί μου εἶναι μαθητής. SYLBURG.

"He is not my brother." The common text of the Bible, Matthew 10: "He is not worthy of me"; and so too Clement above, p. 321. "Brother," however, can also be tolerated, since in Luke 14:27 it is "he cannot be my disciple." SYLBURG.

(printed under page 339)

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Δύναμιν. Δύναμιν accipiendum per ellipsin praepositionis κατά· aut transposita copula legendum, δύναμιν δόντος καὶ πᾶσαν τὴν ἐξουσίαν. SYLBURG.

"Power." "Power" is to be taken by ellipsis of the preposition "according to"; or, with the conjunction moved, read "giving power and all the authority." SYLBURG.

(printed under page 339)

(97) ‹anchor: τῆς ἔνδον› · call in col 680 (printed in the Greek only)

Τῆς ἔνδον. Videtur opponere τὸ τῆς ἔνδον, τῷ δευτέρας κτίσεως, ut velit mundum interiorem et quod Pleromate continetur, quidquid affectuum est, passionum, vitiorum, aegritudinum difflasse et exstirpasse, etc. Haec Valentinianorum Gnosticorumque doctrina, ex illis Origenis disputata et in Ecclesiam invecta. COMBEF

"Of the one within." He seems to set "of the one within" against "of the second creation," meaning that the inner world, and what is contained in the Pleroma, has blown away and rooted out whatever there is of affections, passions, vices, sicknesses, etc. This is the doctrine of the Valentinians and the Gnostics, argued from them by Origen and carried into the Church. COMBEFIS.

(printed under page 339)

Page

running head: CLEMENS ALEXANDRINUS. 680
marginal letters: A πάθη. Καὶ τὸν; B ἀλλὰ τοῦ σημείου; C λιπόντι αὐτὴν φωτὶ,; D Σοφία γίνεται,
old-edition numerals: (none)
other: begins mid-sentence from col. 677; ends mid-word μετήν- (μετήντλησεν) across column break to col. 681

PG 9:681

τλησεν καὶ μετέβαλεν, εἶθ' οὕτως εἰς συγκρίματα καὶ σώματα· ἀθρόως γὰρ οὐσίαν ποιῆσαι τὰ πάθη οὐκ ἐνῆν· καὶ τοῖς σώμασι κατὰ φύσιν ἐπιτηδειότητα ἐνεποίησεν.

and changed them, and then thus into compounds and bodies; for it was not possible to make the passions into substance all at once; and in the bodies He implanted a natural fitness.

ΜΖʹ. Πρῶτος μὲν οὖν Δημιουργὸς ὁ Σωτὴρ γίνεται καθολικός· ἡ δὲ Σοφία δευτέρα οἰκοδομεῖ οἶκον ἑαυτῇ, καὶ ὑπήρεισε στύλους ἑπτά· καὶ πρῶτον πάντων προβάλλεται εἰκόνα τοῦ Πατρὸς Θεὸν, δι' οὗ ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν, τουτέστι τὰ οὐράνια καὶ τὰ ἐπίγεια, τὰ δεξιὰ καὶ τὰ ἀριστερά. Οὗτος, ὡς εἰκὼν Πατρὸς, Πατὴρ γίνεται, καὶ προβάλλει πρῶτον τὸν ψυχικὸν Χριστὸν Υἱοῦ εἰκόνα· ἔπειτα τοὺς ἀρχαγγέλους, αἰώνων εἰκόνας· εἶτα ἀγγέλους, ἀγγέλων, ἐκ τῆς ψυχικῆς καὶ φωτεινῆς οὐσίας, ἥν φησιν ὁ προφητικὸς λόγος, Καὶ πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τῶν ὑδάτων, κατὰ τὴν συμπλοκὴν τῶν δύο οὐσιῶν τῶν αὐτῷ πεποιημένων, τὸ εἰλικρινὲς ἐπιφέρεσθαι εἰπών· τὸ δὲ ἐμβριθὲς καὶ ὑλικὸν ὑποφέρεσθαι, τὸ θολερὸν καὶ παχυμερές. Ἀσώματον δὲ καὶ ταύτην ἐν ἀρχῇ αἰνίσσεται, τὸ φάσκειν ἀόρατον· οὔτε γὰρ ἀνθρώπῳ τῷ μηδέπω ὄντι ἀόρατος ἦν, οὔτε τῷ Θεῷ, ἐδημιούργει γάρ· ἀλλὰ τὸ ἄμορφον καὶ ἀνείδεον καὶ ἀσχημάτιστον αὐτῆς, ὧδέ πως ἐξεφώνησεν.

XLVII. First therefore the Saviour becomes universal Demiurge; and Sophia second builds a house for herself, and propped up seven pillars; and first of all she projects a God as an image of the Father, through whom she made heaven and earth, that is, the heavenly and the earthly things, the right-hand and the left-hand things. He, as an image of the Father, becomes a Father, and projects first the psychic Christ as an image of the Son; then the archangels, as images of the Aeons; then angels, of angels, out of the psychic and luminous substance, of which the prophetic word speaks, And the Spirit of God was borne above the waters, according to the intertwining of the two substances made by him, saying that the pure is borne above, while the heavy and material, the turbid and coarse-parted, is borne beneath. And that this too was incorporeal in the beginning is hinted by calling it invisible; for neither to man, who did not yet exist, was it invisible, nor to God, for He was fashioning it; rather its unformed and shapeless and unfigured character was expressed in some such way as this.

ΜΗʹ. Εὐθὺς οὖν τοῦ Θεοῦ εἰπόντος, Γενηθήτω φῶς, ἀπεκρίθη ἐκ τῶν παθῶν τὰ φώσφορα εἰς γένεσιν· τὸ δὲ γεῶδες καὶ ὑλικὸν ὑπέστη, πλέον ὂν καὶ παχύτερον· ἐκ δὲ τῆς λύπης συνέστη τὰ πνευματικὰ τῆς πονηρίας, ἐξ ἧς καὶ ὁ διάβολος, ὃν καὶ κοσμοκράτορα καλοῦσι, καὶ δαιμόνια καὶ ἄγγελοι καὶ πᾶσα ἡ τῆς κακίας πνευματικὴ δύναμις· ἀλλὰ τὸν μὲν Δημιουργὸν, Θεὸν πυρώδη, ἐκ κινήσεως λέγουσιν· (Κύριος γὰρ, φησὶν, ὁ Θεός σου πῦρ φλέγον·) οὗ τὸ μὲν φωτεινὸν, ἐν ᾧ οἰκεῖ ἡ Σοφία, ἐκ τοῦ καθαρωτέρου· τὸ δὲ, πῦρ, ὅ ἐστιν αὐτῷ ψυχή.

XLVIII. Straightway therefore when God said, Let there be light, the light-bearing elements were separated out from the passions into generation; while the earthy and material settled down, being greater in bulk and thicker; and out of grief were constituted the spiritual powers of wickedness, from which come both the devil, whom they also call world-ruler, and demons and angels and all the spiritual power of evil; whereas the Demiurge they call a fiery God, from motion; (for the Lord your God, it says, is a flaming fire;) of which the luminous part, in which Sophia dwells, is from the purer element; while the other is fire, which is his soul.

ΜΘʹ. Ἐπὰν δὲ λέγῃ ὁ προφήτης, Ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον· τοὺς μὲν ἀγγέλους λέγει τοὺς μετ' αὐτὸν νοερούς· λειτουργοὺς δὲ τοὺς ἐκ τοῦ πυρὸς προαχθέντας· διὸ καὶ μορφοῦνται. Ὁ δὲ φόβος, πάθος καὶ αὐτὸς ὑπάρχων, ἀφορμὴ τῶνδε

XLIX. And whenever the prophet says, Making His angels spirits, and His ministers a flaming fire, by angels he means the intellectual beings after him, and by ministers those brought forth out of the fire; wherefore they are also formed. And fear, being itself also a passion, became the occasion of these

Editors' notes and page, col. 681

Footnotes

(98) ‹anchor: not visible in the page-foot image› · call in col 681 (printed in the Greek only)

Συγκρίματα. Eamdem vocem paulo infra adhibet, ἐξ ὧν τὰ συγκρίματα δημιουργεῖται.

"Compounds." He uses the same word a little below: "from which the compounds are fashioned."

(printed under page 340)

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Τῷ. A. supplet τῷ ὄντι. De informi autem cujus mentio mox occurrit, vide et Basilium, p. 6. H. SYLBURG.

"To the." A supplies "to the one who is." On the formless, which is mentioned just after, see also Basil, p. 6. F. SYLBURG.

(printed under page 340)

(1) ‹anchor: πνευματικὰ τῆς πονηρίας› · call in col 681 (printed in the Greek only)

Πνευματικὰ τῆς π. Forte πνεύματα τῆς πονηρίας. SYLBURG.

"Spiritual things of wickedness." Perhaps "spirits of wickedness." SYLBURG.

(printed under page 340)

(2) ‹anchor: τύπον ἀποτακτόν› · call in col 681 (printed in the Greek only)

Τύπον ἀποτ. Forte τόπον ἀποτακτόν, locum assignatum.

"An assigned form." Perhaps "an assigned place," a place allotted.

(printed under page 340)

(3) ‹anchor: ὑπερασπίζεσθαι› · call in col 681 (printed in the Greek only)

Ὑπερασπίζεσθαι. Convenientius videtur ὑπερασπάζεσθαι, amplecti et praeferri laboribus. SYLBURG.

"To shield." "To embrace eagerly" seems more fitting: to embrace and prefer to labours. SYLBURG.

(printed under page 340)

Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 682

Prov. IX, 11.

Proverbs 9:11.

(printed under page 340)

(b) ‹anchor: not visible in the page-foot image› · call in col 682

Gen. I, 2.

Genesis 1:2.

(printed under page 340)

Eph. VI, 22; IV, 30.

Ephesians 6:22 (as printed; the struggle against spiritual wickedness is 6:12); 4:30.

(printed under page 340)

(d) ‹anchor: subjecit in spe› · call in col 682

Rom. VIII, 20.

Romans 8:20.

(printed under page 340)

(e) ‹anchor: Sabbato benedixit› · call in col 682

Gen. II, 3.

Genesis 2:3.

(printed under page 340)

Footnotes

(a) ‹anchor: anima vivens› · call in col 683

Gen II, 7.

Genesis 2:7.

(printed under page 341)

(b) ‹anchor: in ineffabili Dei potentia› · call in col 683

II Cor. XII, 4.

2 Corinthians 12:4.

(printed under page 341)

Gen. II, 23.

Genesis 2:23.

(printed under page 341)

(d) ‹anchor: in gehenna perdere› · call in col 683

Matth. X, 28.

Matthew 10:28.

(printed under page 341)

(e) ‹anchor: adversarium vocavit› · call in col 683

Matth. V, 25; Luc. X, 5, 8.

Matthew 5:25; Luke 10:5, 8 (as printed).

(printed under page 341)

(f) ‹anchor: mentis meae repugnantem› · call in col 683

Rom. VII, 23.

Romans 7:23.

(printed under page 341)

(g) ‹anchor: ligare› · call in col 683

Matth. XII, 29.

Matthew 12:29.

(printed under page 341)

(h) ‹anchor: dum in via sumus› · call in col 683

Luc. XII, 58; Matth. V, 25.

Luke 12:58; Matthew 5:25.

(printed under page 341)

(i) ‹anchor: Hoc zizanium› · call in col 683

Matth. XIII, 25 seqq.

Matthew 13:25 ff.

(printed under page 341)

(k) ‹anchor: Deus autem unus est› · call in col 683

Gal. III, 19.

Galatians 3:19.

(printed under page 341)

Page

running head: 683 CLEMENS ALEXANDRINUS.
marginal letters: A nam animam et materialem; B quod materiale fuit; C ne in carcerem incidamus; D unius non est
old-edition numerals: 356 before LI. Homo itaque; ✠ P. 972 ED. POTTER. at "similiter ✠ et benevolo"
other: facing Latin version, not set

PG 9:684

γεώδη καὶ ὑλικὴν ἐτεκτήνατο ἄλογον, καὶ τῆς τῶν θηρίων ὁμοούσιον. Οὗτος κατ' εἰκόνα ἄνθρωπος· ὁ δὲ καθ' ὁμοίωσιν τὴν αὐτοῦ τοῦ Δημιουργοῦ ἐκεῖνός ἐστιν, ὃν εἰς τοῦτον ἐνεφύσησέν τε καὶ ἐνέσπειρεν, ὁμοούσιόν τι αὐτῷ δι' ἀγγέλων ἐνθείς· καθὸ μὲν ἀόρατός ἐστι καὶ ἀσώματος, τὴν οὐσίαν αὐτοῦ πνοὴν ζωῆς προσεῖπε· μορφωθὲν δὲ, ψυχὴ ζῶσα ἐγένετο· ὅπερ εἶναι καὶ αὐτὸς ἐν ταῖς προφητικαῖς γραφαῖς ὁμολογεῖ.

earthy and material he fashioned irrational, and consubstantial with that of the beasts. This is the man "after the image"; but the man "after the likeness" of the Demiurge himself is that one whom he breathed into this one and sowed in him, placing in him through angels something consubstantial with himself. In so far as it is invisible and incorporeal, he called its substance "breath of life"; but once formed, it became "a living soul"; which he himself also confesses that he is, in the prophetic scriptures.

ΝΑʹ. Ἄνθρωπος γοῦν ἐστιν ἐν ἀνθρώπῳ, ψυχικὸς ἐν χοϊκῷ, οὐ μέρει μέρος, ἀλλὰ ὅλῳ ὅλος συνὼν, ἀῤῥήτῳ δυνάμει Θεοῦ· ὅθεν ἐν τῷ παραδείσῳ τῷ τετάρτῳ οὐρανῷ δημιουργεῖται· ἐκεῖ γὰρ χοϊκὴ σὰρξ οὐκ ἀναβαίνει, ἀλλ' ἦν τῇ ψυχῇ θείᾳ οἷον σὰρξ ἡ ὑλική. Ταῦτα σημαίνει, Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου· τὴν θείαν ψυχὴν αἰνίσσεται τὴν ἐγκεκρυμμένην τῇ σαρκὶ καὶ στερεὰν καὶ δυσπαθῆ καὶ δυνατωτέραν· Καὶ σὰρξ ἐκ τῆς σαρκός μου· τὴν ὑλικὴν ψυχὴν, σῶμα οὖσαν τῆς θείας ψυχῆς. Περὶ τούτων τῶν δυεῖν καὶ ὁ Σωτὴρ λέγει, φοβεῖσθαι δεῖν τὸν δυνάμενον ταύτην τὴν ψυχὴν καὶ τοῦτο τὸ σῶμα τὸ ψυχικὸν ἐν γεέννῃ ἀπολέσαι.

LI. So there is a man within a man, the psychic within the earthy, not part joined with part, but whole with whole, by the ineffable power of God; whence he is fashioned in paradise, in the fourth heaven; for earthy flesh does not ascend there, but the material soul was to the divine soul as it were flesh. This is what is signified by: This now is bone of my bones: it hints at the divine soul hidden in the flesh, both firm and hard to affect and more powerful; And flesh of my flesh: the material soul, which is the body of the divine soul. Concerning these two the Saviour also says that one must fear him who is able to destroy this soul and this psychic body in gehenna.

ΝΒʹ. Τοῦτο τὸ σαρκίον ἀντίδικον ὁ Σωτὴρ εἶπε, καὶ ὁ Παῦλος νόμον ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου· καὶ δῆσαι παραινεῖ καὶ ἁρπάσαι ὡς ἰσχυροῦ τὰ σκεύη, τοῦ ἀντιπολεμοῦντος τῇ οὐρανίῳ ψυχῇ, ὁ Σωτήρ· καὶ ἀπηλλάχθαι αὐτοῦ παραινεῖ κατὰ τὴν ὁδὸν, μὴ τῇ φυλακῇ περιπέσωμεν καὶ τῇ κολάσει· ὁμοίως δὲ καὶ εὐνοεῖν αὐτῷ, μὴ τρέφοντας καὶ ῥωννύντας τῇ τῶν ἁμαρτημάτων ἐξουσίᾳ, ἀλλ' ἐντεῦθεν νεκροῦντας ἤδη καὶ ἐξίτηλον ἀποφαίνοντας, ἀποχῇ τῆς πονηρίας, ἵνα ἐν τῇ διαλύσει ταύτῃ διαφορηθὲν καὶ διαπνεῦσαν λάθῃ, ἀλλὰ μὴ καθ' αὐτό τινος ὑποστάσεως λαβόμενον, τὴν ἰσχὺν ἔχῃ παράμονον ἐν τῇ διὰ πυρὸς διεξόδῳ.

LII. This bit of flesh the Saviour called the adversary, and Paul a law warring against the law of my mind; and the Saviour exhorts us to bind it and to plunder the goods, as of a strong man, of him who fights against the heavenly soul; and he exhorts us to be rid of it on the way, lest we fall into the prison and the punishment; and likewise to be well disposed towards it, not feeding and strengthening it by licence to sin, but putting it to death already from now on and making it fade away by abstinence from wickedness, so that in this dissolution it may be dispersed and breathe itself away unnoticed, and not, having laid hold of some subsistence of its own, keep its strength abiding in the passage through fire.

ΝΓʹ. Τοῦτο ζιζάνιον ὀνομάζεται συμφυὲς τῇ ψυχῇ τῷ χρηστῷ σπέρματι. Τοῦτο καὶ σπέρμα τοῦ διαβόλου ὡς ὁμοούσιον ἐκείνῳ, καὶ ὄφις καὶ διαπτερνιστὴς, καὶ λῃστὴς ἐπιτιθέμενος κεφαλῇ βασιλέως. Ἔσχε δὲ ὁ Ἀδὰμ ἀδήλως αὐτῷ ὑπὸ τῆς Σοφίας ἐνσπαρὲν τὸ σπέρμα τὸ πνευματικὸν εἰς τὴν ψυχὴν, διαταγεὶς, φησὶ, δι' ἀγγέλων ἐν χειρὶ μεσίτου. Ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν· ὁ δὲ Θεὸς εἷς ἐστιν. Δι' ἀγγέλων οὖν τῶν ἀῤῥένων τὰ σπέρματα ὑπηρετεῖται τὰ εἰς γένεσιν προβληθέντα ὑπὸ τῆς Σοφίας, καθὸ ἐγχωρεῖ γίνεσθαι. Ἅτε γὰρ Δημιουργὸς, ἀδήλως

LIII. This is called the tare, grown together with the soul, with the good seed. This is also the seed of the devil, as being consubstantial with him, and serpent and heel-striker, and robber attacking the head of a king. And Adam had the spiritual seed sown in his soul by Wisdom without his knowing it, ordained, he says, through angels by the hand of a mediator. Now a mediator is not of one; but God is one. Through the male angels, then, the seeds put forth by Wisdom for generation are ministered, so far as it is possible for them to come to be. For since, as Demiurge, unawares

Editors' notes and page, col. 684

Footnotes

(4) ‹anchor: not visible in the page-foot image› · call in col 684 (printed in the Greek only)

Θεία. Θείᾳ legendum esse dativo casu, satis declarant sequentia. SYLBURG.

"Divine." That "divine" should be read in the dative, what follows shows clearly enough. SYLBURG.

(printed under page 341)

(5) ‹anchor: εὐνοεῖν αὐτῷ› · call in col 684 (printed in the Greek only)

Εὐνοεῖν αὐτῷ. Idem ad Luc. XII, 58, ἀπηλλάχθαι, cum illo transigere, res componere, ac litem finire antequam judicio cum illo experiare. Sed durior haec Valentinianorum allegoria, ut εὐνοεῖν carni, intelligatur qui jam deterit et extenuat, ut ipsa tandem diffleturque et evanescat, nullamque moram faciat, dum erit transitura per ignem. De corpore carnis vitaque carnali et peccato nihil abhorreret, metaphora ducta ab iis qui ipsi litem dirimunt sibique donant, aut mitius justum faciunt antequam judicis sententia severiore cogantur. COMBEF.

"To be well disposed to it." The same as, at Luke 12:58, "to be quit of," to settle with him, compose matters and end the suit before you try it out with him in court. But this allegory of the Valentinians is rather harsh, that "being well disposed" to the flesh should be understood of one who now wears it down and thins it, so that at last it is blown away and vanishes and makes no delay when it is to pass through the fire. Applied to the body of flesh, to carnal life and to sin, it would not be out of place, the metaphor being drawn from those who settle a suit themselves and make concessions, or more mildly do what is just before they are compelled by the judge's harsher sentence. COMBEFIS.

(printed under page 341)

(6) ‹anchor: διαπνεῦσαν› · call in col 684 (printed in the Greek only)

Διαπνεῦσαν. Hac voce utitur Clemens Strom. p. 117 edit. Paris.

"Breathed away." Clement uses this word in the Stromata, p. 117 of the Paris edition.

(printed under page 341)

Page

running head: CLEMENS ALEXANDRINUS. 684
marginal letters: A ἐγένετο· ἀρχὴ γὰρ; B ἄλογον καὶ ὁμοούσιον; C καὶ ἀσώματος, τὴν; D ὅταν δὲ λέγῃ,
old-edition numerals: (none)
other: begins mid-sentence from col. 681; ends mid-sentence across column break to col. 685
running head: CLEMENS ALEXANDRINUS. 684
marginal letters: A ‹γεώδη καὶ ὑλικὴν›; B ‹ὑλική. Ταῦτα σημαίνει›; C ‹τὰ τὴν ὁδὸν, μὴ τῇ φυλακῇ›; D ‹δὲ μεσίτης ἑνὸς οὐκ ἔστιν›
old-edition numerals: (none)

PG 9:685

κινούμενος ὑπὸ τῆς Σοφίας, οἴεται αὐτοκίνητος εἶναι· ὁμοίως καὶ οἱ ἄνθρωποι. Πρῶτον οὖν σπέρμα πνευματικὸν τὸ ἐν τῷ Ἀδὰμ προέβαλεν ἡ Σοφία, ἵνα ᾖ τὸ ὀστοῦν ἡ λογικὴ καὶ οὐρανία ψυχὴ μὴ κενὴ, ἀλλὰ μυελοῦ γέμουσα πνευματικοῦ.

moved by Wisdom, he thinks he is self-moved; and men likewise. First, then, Wisdom put forth the spiritual seed that is in Adam, so that the bone, the rational and heavenly soul, might be not empty but full of spiritual marrow.

ΝΔʹ. Ἀπὸ δὲ τοῦ Ἀδὰμ τρεῖς φύσεις γεννῶνται· πρώτη μὲν ἡ ἄλογος, ἧς ἦν Κάϊν, δευτέρα δὲ ἡ λογικὴ, καὶ ἡ δικαία, ἧς ἦν Ἄβελ· τρίτη δὲ ἡ πνευματικὴ, ἧς ἦν Σήθ. Καὶ ὁ μὲν χοϊκὸς ἐστι κατ' εἰκόνα, ὁ δὲ ψυχικὸς καθ' ὁμοίωσιν Θεοῦ, ὁ δὲ πνευματικὸς κατ' ἰδίαν. Ἐφ' οἷς τρισὶν ἄνευ τῶν ἄλλων παίδων τοῦ Ἀδὰμ εἴρηται· Αὕτη ἡ βίβλος γενέσεως ἀνθρώπων. Ὅτι δὲ πνευματικὸς ὁ Σὴθ, οὔτε ποιμαίνει οὔτε γεωργεῖ, ἀλλὰ παῖδα καρποφορεῖ, ὡς τὰ πνευματικὰ, καὶ τοῦτον, ὃς ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου, ἄνω βλέποντα, οὗ τὸ πολίτευμα ἐν οὐρανῷ· τοῦτον ὁ κόσμος οὐ χωρεῖ.

LIV. From Adam three natures are begotten: first the irrational, to which Cain belonged; second the rational, and the just, to which Abel belonged; third the spiritual, to which Seth belonged. And the earthy is according to the image, the psychic according to the likeness of God, and the spiritual according to its own [nature]. Of these three alone, apart from the other children of Adam, it is said: This is the book of the generation of men. And because Seth is spiritual, he neither shepherds nor tills the ground, but bears a child as his fruit, as spiritual things do; and this one, who hoped to call upon the name of the Lord, looking upward, whose citizenship is in heaven: this one the world does not contain.

ΝΕʹ Τοῖς τρισὶν ἀσωμάτοις ἐπὶ τοῦ Ἀδὰμ τέταρτον ἐπενδύεται τὸν χοϊκὸν, τοὺς δερματίνους χιτῶνας. Οὔτ' οὖν ἀπὸ τοῦ πνεύματος οὔτ' οὖν ἀπὸ ἐμφυσήματος σπείρει ὁ Ἀδάμ· θεῖα γὰρ ἄμφω· καὶ δι' αὐτοῦ μὲν, οὐχ ὑπ' αὐτοῦ δὲ προβάλλεται ἄμφω. Τὸ δὲ ὑλικὸν αὐτοῦ, ἐνεργὸν εἰς σπέρμα καὶ γένεσιν, ὡς ἂν τῷ σπέρματι συγκεκραμένον, καὶ ταύτης ἐν ζωῇ τῆς ἁρμονίας ἀποστῆναι μὴ δυνάμενος. Κατὰ τοῦτο πατὴρ ἡμῶν ὁ Ἀδάμ.

LV. Over the three incorporeal [elements] in Adam he puts on, fourth, the earthy one, the garments of skin. So Adam sows neither from the spirit nor from the inbreathing; for both are divine; and both are put forth through him, but not by him. But his material part is active for seed and generation, as being mingled with the seed, and unable, while in life, to depart from this harmony. According to this Adam is our father.

ΝϚʹ. Ὁ πρῶτος δ' ἄνθρωπος ἐκ γῆς χοϊκός. Εἰ δὲ καὶ ἐκ ψυχικοῦ ἔσπειρε καὶ ἐκ πνευματικοῦ, καθάπερ ἐξ ὑλικοῦ, πάντες ἂν ἴσοι καὶ δίκαιοι ἐγεγόνεισαν, καὶ ἐν πᾶσιν ἂν ἡ διδαχὴ ἦν. Διὰ τοῦτο πολλοὶ μὲν οἱ ὑλικοὶ, οὐ πολλοὶ δὲ οἱ ψυχικοί· σπάνιοι δὲ οἱ πνευματικοί. Τὸ μὲν οὖν πνευματικὸν φύσει σωζόμενον· τὸ δὲ ψυχικὸν, αὐτεξούσιον ὂν, ἐπιτηδειότητα ἔχει πρὸς τὴν πίστιν καὶ ἀφθαρσίαν, καὶ πρὸς ἀπιστίαν καὶ φθορὰν, κατὰ τὴν οἰκείαν αἵρεσιν· τὸ δὲ ὑλικὸν φύσει ἀπόλλυται. Ὅταν οὖν τὰ ψυχικὰ ἐγκεντρισθῇ τῇ καλλιελαίῳ εἰς πίστιν καὶ ἀφθαρσίαν, καὶ μετάσχῃ τῆς πιότητος τῆς ἐλαίας, καὶ ὅταν εἰσέλθῃ τὰ ἔθνη, τότε οὕτω πᾶς Ἰσραήλ. Ἰσραὴλ δὲ ἀλληγορεῖται ὁ πνευματικὸς, ὁ ὀψόμενος τὸν Θεὸν, ὁ τοῦ πιστοῦ Ἀβραὰμ υἱὸς γνήσιος, ὁ ἐκ τῆς ἐλευθέρας, οὐχ ὁ κατὰ σάρκα, ὁ ἐκ τῆς δούλης τῆς Αἰγυπτίας.

LVI. But the first man is of the earth, earthy. If he had sown also from the psychic and from the spiritual, as from the material, all would have become equal and just, and the teaching would have been in all. For this reason the material are many, the psychic not many, and the spiritual rare. The spiritual, then, is saved by nature; the psychic, having free will, has a fitness for faith and incorruption, and for unbelief and corruption, according to its own choice; but the material perishes by nature. When, therefore, the psychic are grafted into the good olive tree for faith and incorruption, and share in the fatness of the olive, and when the Gentiles come in, then thus all Israel. And Israel is allegorized as the spiritual man, he who shall see God, the true-born son of faithful Abraham, he who is of the free woman, not he who is according to the flesh, he of the Egyptian bondwoman.

ΝΖʹ. Γίνεται οὖν ἐκ τῶν γενῶν τῶν τριῶν, τοῦ μὲν μόρφωσις τοῦ πνευματικοῦ, τοῦ δὲ μετάθεσις τοῦ ψυχικοῦ ἐκ δουλείας εἰς ἐλευθερίαν.

LVII. There comes about, then, from the three kinds, for the one a forming, the spiritual, for the other a transfer, the psychic, from slavery into freedom.

ΝΗʹ. Μετὰ τὴν τοῦ θανάτου τοίνυν βασιλείαν, μεγάλην μὲν καὶ εὐπρόσωπον τὴν ἐπαγγελίαν πεποιη-

LVIII. After the reign of death, then, having made the promise great and fair-seeming

Editors' notes and page, col. 685

Footnotes

(7) ‹anchor: not visible in the page-foot image› · call in col 685 (printed in the Greek only)

Κατ' ἰδίαν. H. dubitat an verius sit κατ' ἰδέαν. SYLBURG.

"Privately." F. wonders whether "according to form" is truer. SYLBURG.

(printed under page 342)

(8) ‹anchor: πᾶς Ἰσραήλ› · call in col 685 (printed in the Greek only)

Πᾶς Ἰσραήλ. A. post haec verba addendum putat σωθήσεται, ex Rom. XI, 26. Sed subaudiri etiam potest ex antecedenti membro verbum εἰσελεύσεται, id est tunc demum totus Israel intrabit. De insitione autem latius tractatum supra p. 285. SYLBURG.

"All Israel." A thinks "will be saved" should be added after these words, from Romans 11:26. But the verb "will enter" can also be understood from the preceding clause, that is, "then at last all Israel will enter." The grafting is treated more fully above, p. 285. SYLBURG.

(printed under page 342)

Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 686

Gen. V, 1.

Genesis 5:1.

(printed under page 342)

(b) ‹anchor: not visible in the page-foot image› · call in col 686

Gen. IV, 26.

Genesis 4:26.

(printed under page 342)

Phil. III, 20.

Philippians 3:20.

(printed under page 342)

(d) ‹anchor: de terra terrenus› · call in col 686

I Cor. XV, 47.

1 Corinthians 15:47.

(printed under page 342)

(e) ‹anchor: Israel salvus erit› · call in col 686

Rom. II, 23.

Romans 2:23 (as printed; the passage is Rom. 11:17–26).

(printed under page 342)

(f) ‹anchor: ex ancilla Aegyptiaca› · call in col 686

Gal. IV, 26.

Galatians 4:26.

(printed under page 342)

Footnotes

(a) ‹anchor: tibi obumbrabit› · call in col 687

Luc. I, 35.

Luke 1:35.

(printed under page 343)

(b) ‹anchor: ego sum veritas› · call in col 687

Joan. XIV, 6.

John 14:6.

(printed under page 343)

Joan. X, 30.

John 10:30.

(printed under page 343)

(d) ‹anchor: proficiebat valde› · call in col 687

Luc. II, 40, 52.

Luke 2:40, 52.

(printed under page 343)

(e) ‹anchor: ex latere fluxerunt› · call in col 687

Joan. XIX, 34.

John 19:34.

(printed under page 343)

(f) ‹anchor: et crucifigi› · call in col 687

Luc. IX, 22.

Luke 9:22.

(printed under page 343)

(g) ‹anchor: die in Galilaeam› · call in col 687

Matth. XXVI, 32.

Matthew 26:32.

(printed under page 343)

(h) ‹anchor: quo nunc praecedit› · call in col 687

Act. II, 24.

Acts 2:24.

(printed under page 343)

Page

running head: 687 CLEMENS ALEXANDRINUS.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:688

οὐδὲν δὲ ἧττον διακονίαν θανάτου γεγενημένην, πάσης ἀπειπούσης ἀρχῆς καὶ θεότητος, ὁ μέγας ἀγωνιστὴς Ἰησοῦς Χριστὸς ἐν ἑαυτῷ δυνάμει τὴν Ἐκκλησίαν ἀναλαβὼν, τὸ ἐκλεκτὸν καὶ τὸ κλητὸν, τὸ μὲν παρὰ τῆς τεκούσης, τὸ πνευματικὸν, τὸ δὲ ἐκ τῆς οἰκονομίας, τὸ ψυχικὸν, ὃ ἀνέσωσε καὶ ἀνήνεγκεν ἅπερ ἀνέλαβε, καὶ δι' αὐτῶν καὶ τὰ τούτοις ὁμοιοῦντα. Εἰ γὰρ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι.

but having become no less a ministry of death, when every principality and godhead had given up, the great champion Jesus Christ, taking up the Church into Himself by power, the elect and the called, the one, the spiritual, from her who bore it, the other, the psychic, from the dispensation, saved and bore up what He had taken up, and through them also the things that are like them. For if the firstfruits be holy, so is the lump; if the root be holy, so are the branches.

ΝΘʹ. Σπέρμα μὲν οὖν πρῶτον παρὰ τῆς τεκούσης ἐνεδύσατο, οὐ χωρισθεὶς ἀλλὰ χωρήσας αὐτὸ δυνάμει, ὃ κατὰ μικρὸν μορφοῦται διὰ γνώσεως· κατὰ δὲ τὸν τόπον γενόμενος, εὗρεν Ἰησοῦν Χριστὸν ἐνδύσασθαι τὸν προκεκηρυγμένον, ὃν κατήγγελλον οἱ προφῆται καὶ ὁ νόμος, ὄντα εἰκόνα τοῦ Σωτῆρος. Ἀλλὰ καὶ οὗτος ὁ ψυχικὸς Χριστὸς, ὃν ἐνεδύσατο, ἀόρατος ἦν. Ἔδει δὲ τὸν εἰς κόσμον ἀφικνούμενον, ἐφ' ᾧ τε ὀφθῆναι, κρατηθῆναι, πολιτεύσασθαι, καὶ αἰσθητοῦ σώματος ἀντέχεσθαι· σῶμα τοίνυν αὐτῷ ὑφάναι τῆς ἐκ τῆς ἀφανοῦς ψυχικῆς οὐσίας, δυνάμει δὲ θείας ἐκ κατασκευῆς εἰς αἰσθητὸν κόσμον ἀφιγμένον.

LIX. First, then, He put on a seed from her who bore Him, not being divided from it but containing it in power, which little by little is formed through knowledge; and having come into the place, He found Jesus Christ, the one proclaimed beforehand, to put on, whom the prophets and the law announced, being an image of the Saviour. But this psychic Christ too, whom He put on, was invisible. And He who was coming into the world, in order to be seen, to be held, to live among men, and to lay hold of a perceptible body, had to have a body woven for Him from the invisible psychic substance, which by divine power of preparation had arrived in the perceptible world.

Ξʹ. Τὸ οὖν, Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, τὴν τοῦ σώματος τοῦ Κυρίου λέγει. Δύναμις δὲ ὑψίστου ἐπισκιάσει σοι, τὴν μόρφωσιν δηλοῖ τοῦ Θεοῦ, ἣ ἐνετύπωσε τὸ σῶμα ἐν τῇ Παρθένῳ.

LX. The saying, then, The Holy Spirit shall come upon you, speaks of the [formation] of the Lord's body. And The power of the Most High shall overshadow you shows the forming of God, which stamped the body in the Virgin.

ΞΑʹ. Ὅτι μὲν οὖν αὐτὸς ἕτερος ἦν ᾧ ἀνείληφεν, δῆλον ἐξ ὧν ὁμολογεῖ, Ἐγὼ ἡ ζωὴ, ἐγὼ ἡ ἀλήθεια, ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν. Τὸ δὲ πνευματικὸν ὃ ἀνείληφεν καὶ τὸ ψυχικὸν οὕτως ἐμφαίνει· Τὸ δὲ παιδίον ηὔξανεν καὶ προέκοπτεν σφόδρα. Σοφίας μὲν γὰρ τὸ πνευματικὸν δεῖξαι, μεγέθους δὲ τὸ ψυχικόν. Διὰ δὲ τῶν ἐκρυέντων ἐκ τῆς πλευρᾶς ἐδήλου τὰς ἐκρύσεις τῶν παθῶν, ἀπὸ τῶν ἐμπαθῶν ἀπαθεῖς γενομένας τὰς οὐσίας σεσῶσθαι. Καὶ ὅταν λέγῃ, Δεῖ τὸν Υἱὸν τοῦ ἀνθρώπου ἀποδοκιμασθῆναι, ὑβρισθῆναι, σταυρωθῆναι, ὡς περὶ ἄλλου φαίνεται λέγων, δηλονότι τοῦ ἐμπαθοῦς. Καὶ προάξω ὑμᾶς, λέγει, τῇ τρίτῃ τῶν ἡμερῶν εἰς τὴν Γαλιλαίαν· αὐτὸς γὰρ προάγει πάντα, καὶ τὴν ἀφανῶς σωζομένην ψυχὴν ἀναστήσειν ἠνίσσετο καὶ ἀποκαταστήσειν οὗ νῦν προάγει. Ἀπέθανε δὲ, ἀποστάντος τοῦ καταβάντος ἐπ' αὐτῷ ἐπὶ τῷ Ἰορδάνῃ Πνεύματος, οὐκ ἰδίᾳ γενομένου, ἀλλὰ συσταλέντος, ἵνα καὶ ἐνεργήσῃ ὁ θάνατος· ἐπεὶ πῶς, τῆς ζωῆς παρούσης ἐν αὐτῷ, ἀπέθανε τὸ σῶμα; οὕτω γὰρ ἂν καὶ αὐτοῦ τοῦ Σωτῆρος ὁ θάνατος ἐκράτησεν ἄν· ὅπερ ἄτοπον. Δόλῳ δὲ ὁ θάνατος κατεστρατηγήθη· ἀποθανόντος γὰρ τοῦ σώματος καὶ κρατήσαντος αὐτὸν τοῦ θανάτου, ἀναστείλας τὴν ἐπελθοῦσαν ἀκτῖνα τῆς δυνάμεως ὁ Σωτὴρ, ἀπεῖλεσε μὲν τὸν θάνατον, τὸ δὲ θνητὸν σῶμα ἀποβαλὼν πάθη ἀνέστησε.

LXI. That He Himself was other than what He took up is plain from what He confesses: I am the life, I am the truth, I and the Father are one. And the spiritual which He took up, and the psychic, He shows thus: And the child grew and advanced greatly. For wisdom shows the spiritual, stature the psychic. And by what flowed out of His side He showed the outflowings of the passions, and that the substances, having become passionless instead of passionate, have been saved. And when He says, The Son of man must be rejected, insulted, crucified, He seems to speak as of another, namely of the passible one. And I will go before you, He says, on the third day into Galilee; for He goes before all things, and He hinted that He would raise up the invisibly saved soul and restore it to where He now goes before. And He died when the Spirit that had come down upon Him at the Jordan withdrew, not becoming separate, but drawing itself in, so that death too might act; for otherwise how, when the life was present in Him, did the body die? For so death would have prevailed even over the Saviour Himself, which is absurd. But death was outgeneralled by guile: for when the body had died and death had taken hold of it, the Saviour, drawing back the ray of power that had come upon it, destroyed death, and, casting off passions, raised up the mortal body.

Editors' notes and page, col. 688

Footnotes

(9) ‹anchor: τοῦ Κυρίου λέγει› · call in col 688 (printed in the Greek only)

Λέγει. Post hoc verbum deesse videtur σύλληψιν, aut simile quid. SYLBURG.

"He means." After this word "conception," or something similar, seems to be missing. SYLBURG.

(printed under page 343)

(10) ‹anchor: ᾧ ἀνείληφεν› · call in col 688 (printed in the Greek only)

Ἕτερος ἦν ᾧ ἀν. Congruentius forte ἕτερος ἦν οὗ ἀνείληφεν, alius (seu diversus) ab eo quem assumpsit. SYLBURG.

"He was other, by whom [he was] assumed." Perhaps more fittingly "he was other than what he assumed," other (or different) from the one he assumed. SYLBURG.

(printed under page 343)

(11) ‹anchor: ἀπεῖλεσε μὲν τὸν θάνατον› · call in col 688 (printed in the Greek only)

Ἀπεῖλεσε μὲν τὸν θάνατον. Legendum vi (continues)

"He threatened death." It seems one should read (continues)

(printed under page 343)

Page

running head: CLEMENS ALEXANDRINUS. 688
marginal letters: A μένην, οὐδὲν δὲ ἧττον; B Ἀλλὰ καὶ οὗτος; C θεια, ἐγὼ καὶ; D Πνεύματος, οὐκ ἰδίᾳ
old-edition numerals: (none in the Greek; ✠ at "ego et Pater unum sumus" in the facing Latin, col 687, answered by ✠ P. 974 ED. POTTER.)
scripture foot line (calls in the facing Latin, col 687): a Luc. I, 35. b Joan. XIV, 6. c Joan. X, 30. d Luc. II, 40, 52 e Joan. XIX, 34. f Luc. IX, 22. g Matth. XXVI, 32. h Act. II, 24.
other: the column opens with the tail μένην of a word divided at the foot of col 687; not restored here (col 687 must set the word whole). It ends with ἀνέ-, divided at the column foot; set whole here as ἀνέστησεν (completed from the sense; the tail at the top of col 689 not seen in this check: confirm there).
other: Q2a 2026-11-07: the imported text of this column did not match the page (a different text of §§54–57); reset whole from the page images (end of §58, §§59–61) and translated afresh.
running head: [CLE]MENS ALEXANDRINUS. 688 (cut off at the image edge)
marginal letters: A ‹μένην, οὐδὲν δὲ ἧττον›; B ‹Ἀλλὰ καὶ οὗτος ὁ ψυχικὸς›; C ‹θεια, ἐγὼ καὶ ὁ Πατὴρ›; D ‹Πνεύματος, οὐκ ἰδίᾳ γενομένου›
old-edition numerals: (none)

PG 9:689

Τὰ ψυχικὰ μὲν οὖν οὕτως ἀνίσταται καὶ ἀνασώζεται· πιστεύσαντα δὲ τὰ πνευματικὰ ὑπὲρ ἐκεῖνα σώζεται, ἐνδύματα γάμων τὰς ψυχὰς λαβόντα.

The psychic, then, are thus raised and saved; but the spiritual, having believed, are saved above them, having received their souls as wedding garments.

ΞΒʹ. Κάθηται μὲν οὖν ὁ ψυχικὸς Χριστὸς ἐν δεξιᾷ τοῦ Δημιουργοῦ· καθὸ καὶ ὁ Δαβὶδ λέγει, Κάθου ἐκ δεξιῶν μου, καὶ τὰ ἑξῆς· κάθηται δὲ μέχρι συντελείας, ἵνα ἴδωσιν εἰς ὃν ἐξεκέντησαν. Ἐξεκέντησαν δὲ τὸ φαινόμενον, ὃ ἦν σὰρξ τοῦ ψυχικοῦ. Ὀστοῦν γὰρ αὐτοῦ οὐ συντριβήσεται, φησί· καθάπερ ἐπὶ τοῦ Ἀδὰμ τὴν ψυχὴν ὀστοῦν ἠλληγόρησεν ἡ προφητεία. Αὐτὴ γὰρ ἡ ψυχὴ τοῦ Χριστοῦ, πάσχοντος τοῦ σώματος, ἑαυτὴν εἰς τὰς χεῖρας τοῦ Πατρὸς παρακατέθετο. Τὸ δ' ἐν τῷ ὀστέῳ πνευματικὸν οὐκ ἔτι παρακατατίθεται· ἀλλ' αὐτὸς σώζει.

LXII. The psychic Christ, then, sits at the right hand of the Demiurge, as David also says: Sit at my right hand, and what follows; and He sits until the consummation, that they may look on Him whom they pierced. And they pierced what was visible, which was the flesh of the psychic. For a bone of Him shall not be broken, it says; just as in the case of Adam the prophecy allegorized the soul as bone. For the very soul of Christ, while the body suffered, committed itself into the hands of the Father. But the spiritual in the bone is no longer committed: He saves it Himself.

ΞΓʹ. Ἡ μὲν οὖν τῶν πνευματικῶν ἀνάπαυσις ἐν Κυριακῇ ἐν ὀγδοάδι, ἡ Κυριακὴ ὀνομάζεται· παρὰ τῇ μητρὶ ἔχοντα τὰς ψυχὰς τὰ ἐνδύματα ἄχρι συντελείας· αἱ δὲ ἄλλαι πισταὶ ψυχαὶ παρὰ τῷ Δημιουργῷ· περὶ δὲ τὴν συντέλειαν ἀναχωροῦσι καὶ αὗται εἰς ὀγδοάδα. Εἶτα τὸ δεῖπνον τῶν γάμων, κοινὸν πάντων τῶν σωζομένων, ἄχρις ἂν ἀπισωθῇ πάντα καὶ ἄλληλα γνωρίσῃ.

LXIII. The rest of the spiritual, then, is in the Lord's Day, in the Ogdoad, which is called the Lord's Day, with the Mother, having their souls as garments until the consummation; but the other faithful souls are with the Demiurge; and at the consummation they too withdraw into the Ogdoad. Then comes the supper of the marriage, common to all who are saved, until all things are made equal and come to know one another.

ΞΔʹ. Τὸ δὲ ἐντεῦθεν ἀποθέμενα τὰ π⟨ν⟩ευματικὰ τὰς ψυχὰς ἅμα τῇ μητρὶ κομιζομένῃ τὸν νυμφίον, κομιζόμενα καὶ αὐτὰ τοὺς νυμφίους τοὺς ἀγγέλους ἑαυτῶν, εἰς τὸν νυμφῶνα ἐντὸς τοῦ ὅρου εἰσίασι, καὶ πρὸς τὴν τοῦ Πνεύματος ὄψιν ἔρχονται Αἰῶνες νοεροὶ γενόμενα, εἰς τοὺς νοεροὺς καὶ αἰωνίους γάμους τῆς συζυγίας.

LXIV. Thereafter the spiritual, having put off their souls, together with the Mother, who receives the Bridegroom, themselves also receiving their bridegrooms, their own angels, enter the bridal chamber within the Boundary, and come to the vision of the Spirit, having become intellectual Aeons, into the intellectual and eternal marriages of the syzygy.

ΞΕʹ. Ὁ δὲ τοῦ δείπνου μὲν ἀρχιτρίκλινος, τῶν γάμων δὲ παράνυμφος, τοῦ νυμφίου δὲ φίλος, ἑστὼς ἔμπροσθεν τοῦ νυμφῶνος, ἀκούων τῆς φωνῆς τοῦ νυμφίου, χαρᾷ χαίρει. Τοῦτο αὐτοῦ τὸ πλήρωμα τῆς χαρᾶς καὶ τῆς ἀναπαύσεως.

LXV. And the steward of the supper, the groomsman of the marriage, the friend of the bridegroom, standing before the bridal chamber, hearing the voice of the bridegroom, rejoices with joy. This is the fullness of his joy and of his rest.

ΞϚʹ. Ὁ Σωτὴρ τοὺς ἀποστόλους ἐδίδασκε, τὰ μὲν πρῶτα τυπικῶς καὶ μυστικῶς, τὰ δὲ ὕστερα παραβολικῶς καὶ ἠνιγμένως, τὰ δὲ τρίτα σαφῶς καὶ γυμνῶς κατὰ μόνας.

LXVI. The Saviour taught the apostles, the first things figuratively and mystically, the later things in parables and riddles, and the third things clearly and nakedly, in private.

ΞΖʹ. Ὅτε ἦμεν ἐν τῇ σαρκὶ, φησὶν ὁ Ἀπόστολος, ὥσπερ ἔξω τοῦ σώματος ἤδη λαλῶν. Σάρκα οὖν λέγειν αὐτόν φασιν ἐκείνην τὴν ἀσθένειαν, τὴν ἀπὸ τῆς ἄνω γυναικὸς προβολήν. Καὶ ὅταν ὁ Σωτὴρ πρὸς Σαλώμην λέγῃ, μέχρι τότε εἶναι θάνατον, ἄχρις ἂν αἱ γυναῖκες τίκτωσιν, οὐ τὴν γένεσιν κακίζων ἔλεγεν, ἀναγκαίων οὖσαν διὰ τὴν σωτηρίαν τῶν πιστευόντων· δεῖ γὰρ εἶναι τὴν γένεσιν ταύτην, ἄχρις

LXVII. When we were in the flesh, says the Apostle, as though speaking already outside the body. By flesh, then, they say he means that weakness, the emission from the woman above. And when the Saviour says to Salome that there will be death so long as women bear children, He did not say it in reproach of generation, which is necessary for the salvation of those who believe; for this generation must be, until

Editors' notes and page, col. 689

Footnotes

(11, continued) ‹continuation of note (11), called in col 688› · printed at the head of the left foot of page 344 detur ἠπείλησε μὲν τῷ θανάτῳ, minatus est morti: vel saltem ἠπείλεσε, devolvit (id est submovit) mortem. SYLBURG.

[It seems one should read] "he threatened death," he threatened death; or at least ἠπείλεσε, he rolled away (that is, removed) death. SYLBURG.

(printed under page 344)

(12) ‹anchor: ἐν Κυριακῇ ἐν ὀγδοάδι› · call in col 689 (printed in the Greek only)

Ἐν Κυριακῇ ἐν ὀγδ. Scribendum potius videtur ἐν Κυριακῇ ὀγδοάδι, in Dominica ogdoade.

"In the Lord's [day], in the ogd[oad]." It seems better written "in the Lord's ogdoad," in the Dominical ogdoad.

(printed under page 344)

(13) ‹anchor: κατὰ μόνας› · call in col 689 (printed in the Greek only)

Κατὰ μόνας. Malim conjuncte καταμόνας.

"Apart." I would rather have it joined, as one word.

(printed under page 344)

(14) ‹anchor: πρὸς Σαλώμην› · call in col 689 (printed in the Greek only)

Σαλώμην. Conf Clementis Strom. III, p. 540.

"Salome." Compare Clement, Stromata III, p. 540.

(printed under page 344)

Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 690

Psal. CIX, 1.

Psalm 109 (110):1.

(printed under page 344)

(b) ‹anchor: not visible in the page-foot image› · call in col 690

Act. III, 21.

Acts 3:21.

(printed under page 344)

Zach XII, 10.

Zechariah 12:10.

(printed under page 344)

(d) ‹anchor: not visible in the page-foot image› · call in col 690

Joan. XIX, 37 Ex XII, 46.

John 19:37; Exodus 12:46.

(printed under page 344)

(e) ‹anchor: not visible in the page-foot image› · call in col 690

Luc. XXIII, 46.

Luke 23:46.

(printed under page 344)

(f) ‹anchor: sponsi vero amicus› · call in col 690

Joan. II, 8; III, 29.

John 2:8; 3:29.

(printed under page 344)

(g) ‹anchor: et quietis› · call in col 690

Joan. XVI, 24.

John 16:24.

(printed under page 344)

(h) ‹anchor: in carne› · call in col 690

Rom. VII, 5.

Romans 7:5.

(printed under page 344)

Page

running head: 691 CLEMENS ALEXANDRINUS.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:692

ἂν τὸ σπέρμα προσενεχθῇ τὸ προλελογισμένον· ἀλλὰ περὶ τῆς ἄνω θηλείας αἰνίττεται, ἧς τὰ πάθη κτίσις γέγονεν, τῆς καὶ τὰς ἀμόρφους οὐσίας προβαλλούσης, δι' ἣν καὶ ὁ Κύριος κατῆλθεν, ἀπὸ μὲν τοῦ πάθους ἡμᾶς ἀποσπάσων, ἑαυτὸν δὲ εἰσποιησάμενος.

the seed reckoned beforehand be brought forth; but He hints at the female above, whose passions became the creation, who also put forth the formless substances, on whose account the Lord also came down, to draw us away from the passion and to adopt us to Himself.

ΞΗʹ. Ἄχρι μὲν γὰρ ἦμεν τῆς θηλείας μόνης τέκνα, ὡς ἂν αἰσχρᾶς συζυγίας, ἀτελῆ καὶ νήπια καὶ ἄφρονα καὶ ἀσθενῆ καὶ ἄμορφα, οἷον ἐκτρώματα προσενεχθέντα, τῆς γυναικὸς ἦμεν τέκνα· ὑπὸ δὲ τοῦ Σωτῆρος μορφωθέντες, ἀνδρὸς καὶ νυμφῶνος γεγόναμεν τέκνα.

LXVIII. For as long as we were children of the female only, as of a shameful union, incomplete and infant and senseless and weak and formless, brought forth like untimely births, we were children of the woman; but formed by the Saviour, we have become children of a husband and of a bridal chamber.

ΞΘʹ. Ἡ εἱμαρμένη ἐστὶ σύνοδος πολλῶν καὶ ἐναντίων δυνάμεων· αὗται δέ εἰσιν ἀόρατοι καὶ ἀφανεῖς, ἐπιτροπεύουσαι τὴν τῶν ἄστρων φορὰν, καὶ δι' ἐκείνων πολιτευόμεναι. Καθὸ γὰρ ἕκαστον αὐτῶν ἔφθακεν τῇ τοῦ κόσμου κινήσει συναναφερόμενον, τῶν κατ' αὐτὴν τὴν ῥοπὴν γενομένων εἴληχεν τὴν ἐπικράτειαν, ὡς αὐτοῦ τέκνων.

LXIX. Fate is a concourse of many and opposed powers; and these are invisible and unseen, governing the course of the stars and exercising their rule through them. For according as each of them has arrived, carried round with the motion of the cosmos, it has obtained dominion over those born at that very moment, as over its own children.

Οʹ. Διὰ τῶν ἀπλανῶν τοίνυν καὶ πλανωμένων ἄστρων αἱ ἐπὶ τούτων ἀόρατοι δυνάμεις ἐποχούμεναι, ταμιεύουσι τὰς γενέσεις καὶ προσκοποῦσι· τὰ δὲ ἄστρα, αὐτὰ μὲν οὐδὲν ποιεῖ, δείκνυσι δὲ τὴν ἐνέργειαν τῶν κυρίων δυνάμεων, ὥσπερ καὶ ἡ τῶν ὀρνίθων πτῆσις σημαίνει τι, οὐχὶ ποιεῖ.

LXX. Through the fixed and the wandering stars, then, the invisible powers riding upon them dispense births and watch over them beforehand; but the stars themselves do nothing, but show the working of the ruling powers, just as the flight of birds also signifies something, but does not effect it.

ΟΑʹ. Τὰ τοίνυν δεκαδύο ζῴδια, καὶ οἱ ταῦτα ἐπιόντες ἑπτὰ ἀστέρες, τοτὲ μὲν συνοδεύοντες, τοτὲ δὲ ὑπαπατῶντες, ἀνατέλλοντες οὗτοι, πρὸς τῶν δυνάμεων κινούμενοι, κίνησιν τῆς οὐσίας δηλοῦσιν εἰς γένεσιν τῶν ζώων, καὶ τὴν τῶν περιστάσεων τροπήν. Διάφοροι δ' εἰσὶ καὶ οἱ ἀστέρες καὶ αἱ δυνάμεις· ἀγαθοποιοὶ, κακοποιοὶ, δεξιοὶ, ἀριστεροί· ὧν κοινὸν τὸ τικτόμενον· ἕκαστον δὲ αὐτῶν γίνεται κατὰ καιρὸν τὸν ἴδιον, τοῦ δυναστεύοντος τὰ κατὰ φύσιν ἀποτελοῦντος, τὸ μὲν ἐν ἀρχῇ, τὸ δὲ ἐπὶ τέλει.

LXXI. The twelve signs of the zodiac, then, and the seven stars that pass through them, now travelling together, now meeting in opposition, as they rise, moved by the powers, show a movement of substance towards the generation of living things and the turn of circumstances. And the stars and the powers differ: beneficent, maleficent, right, left; and what is born is common to them. And each of them comes to pass at its own proper season, the dominant one bringing to completion what is according to nature, partly at the beginning, partly at the end.

ΟΒʹ. Ἀπὸ ταύτης τῆς στάσεως καὶ μάχης τῶν δυνάμεων ὁ Κύριος ἡμᾶς ῥύεται, καὶ παρέχει τὴν εἰρήνην ἀπὸ τῆς τῶν δυνάμεων καὶ τῆς τῶν ἀγγέλων παρατάξεως, ἣν οἱ μὲν ὑπὲρ ἡμῶν, οἱ δὲ καθ' ἡμῶν παρατάσσονται· οἱ μὲν γὰρ στρατιώταις ἐοίκασι, συμμαχοῦντες ἡμῖν, ὡς ἂν ὑπηρέται Θεοῦ· οἱ δὲ, λῃσταῖς· ὁ γὰρ πονηρὸς οὐ παρὰ βασιλέως ἐζώσατο λαβὼν τὴν μάχαιραν, ἑαυτῷ δὲ ἐξ ἀπονοίας ἁρπάσας.

LXXII. From this faction and battle of the powers the Lord rescues us, and grants peace from the battle array of the powers and of the angels, in which some are ranged for us and others against us; for the one sort are like soldiers, fighting alongside us as servants of God; but the others like robbers; for the evil one did not gird on the sword having received it from the king, but snatched it for himself in his madness.

ΟΓʹ. Διὰ δὴ τοὺς ἀντικειμένους οἱ διὰ τοῦ σώματος καὶ τῶν ἐκτὸς ἐπιβατεύουσι τῆς ψυχῆς, καὶ ἐνεχυράζουσι εἰς δουλείαν. Οἱ δὲ δεξιοὶ οὐκ εἰσὶν ἱκανοὶ παρακολουθοῦντες σώζειν καὶ φυλάσσειν ἡμᾶς· οὐ γάρ εἰσι τέλεον προνοητικοὶ, ὥσπερ ὁ ἀγαθὸς Ποιμήν· ἀλλὰ μισθωτῷ παραπλήσιος ἕκαστος, τὸν λύκον

LXXIII. Because of the adversaries, then, who through the body and outward things mount upon the soul and seize it as a pledge for slavery, the right-hand ones, attending on us, are not able to save and guard us; for they are not perfectly provident, as the good Shepherd is; but each is like a hireling, who the wolf

Editors' notes and page, col. 692

Footnotes

(15) ‹anchor: ἄστρα› · call in col 692 (printed in the Greek only)

Ἄστρα. De astris quoque Philo pag. 6. οἷς δυνάμεις μὲν ἔδωκεν ὁ Θεός, οὐ μὴν αὐτοκρατεῖς. H. SYLBURG.

"Stars." Philo too, on the stars, p. 6: "to which God gave powers, yet not absolute ones." F. SYLBURG.

(printed under page 345)

(16) ‹anchor: ἕκαστον› · call in col 692 (printed in the Greek only)

Ἕκαστον. Flor. ἑκάστου, genitivo casu. SYLBURG.

"Each" (nominative/accusative). The Florence edition has "of each," in the genitive. SYLBURG.

(printed under page 345)

Page

running head: CLEMENS ALEXANDRINUS. 692
marginal letters: A ἂν τὸ; B νων πολιτευόμεναι.; C μεων κινούμενοι,; D σταῖς· ὁ γὰρ
old-edition numerals: (none)
other: begins mid-sentence from col. 689; prints ὑπαπατῶντες in ΟΑʹ (for ὑπαπαντῶντες); ends mid-sentence across column break to col. 693
running head: [CLEM]ENS ALEXANDRINUS. 692 (cut off at the image edge)
marginal letters: A ‹ἂν τὸ σπέρμα προσενεχθῇ›; B ‹νων πολιτευόμεναι›; C ‹μεων κινούμενοι›; D ‹σταῖς· ὁ γὰρ πονηρὸς›
old-edition numerals: (none)

PG 9:693

ὁρῶντι προσιόντα καὶ φεύγοντι, καὶ οὐ προθύμῳ τὴν ψυχὴν ὑπὲρ τῶν ἰδίων προβάτων ἐπιδιδόναι. Πρὸς ἔτι δὲ καὶ ὁ ἄνθρωπος, ὑπὲρ οὗ ἡ μάχη, ἀσθενὲς ὂν ζῶον, εὐεπίφορόν ἐστι πρὸς τὸ χεῖρον καὶ τοῖς μισοῦσι συλλαμβανόμενον· ὅθεν καὶ πλείω τὰ κακὰ ὑπάρχει αὐτῷ. Διὰ τοῦτο ὁ Κύριος κατῆλθεν εἰρήνην ποιήσων τοῖς ἀπ' οὐρανῶν, οὐ τοῖς ἀπὸ γῆς, ὥς φησιν ὁ Ἀπόστολος· Εἰρήνη ἐπὶ τῆς γῆς, καὶ δόξα ἐν ὑψίστοις.

who sees it approaching and flees, and is not eager to lay down his life for his own sheep. Moreover man himself also, over whom the battle is waged, being a weak animal, is easily inclined towards the worse and aids those who hate him; whence also more evils belong to him. On this account the Lord descended to make peace for those from heaven, not for those from earth, as the Apostle says: Peace on earth, and glory in the highest.

ΟΔʹ. Διὰ τοῦτο ἀνέτειλε ξένος ἀστὴρ καὶ καινὸς, καταλύων τὴν παλαιὰν ἀστροθεσίαν, καινῷ φωτὶ, οὐ κοσμικῷ λαμπόμενος, ὁ καινὰς ὁδοὺς καὶ σωτηρίους τρεπόμενος· αὐτὸς ὁ Κύριος ἀνθρώπων ὁδηγὸς, ὁ κατελθὼν εἰς γῆν, ἵνα μεταθῇ τοὺς εἰς τὸν Χριστὸν πιστεύσαντας ἀπὸ τῆς εἱμαρμένης εἰς τὴν ἐκείνου πρόνοιαν.

LXXIV. On this account a strange and new star arose, abolishing the old configuration of the stars, shining with a new, unworldly light, which turns onto new and saving paths: the Lord Himself, the guide of men, who descended to earth in order to transfer those who have believed in Christ from fate into His providence.

ΟΕʹ. Ὅτι δέ ἐστι, φασὶν, εἱμαρμένη, τοῖς ἄλλοις τὰ ἀποτελέσματα προλεγόμενα δείκνυσιν· ἐναργὴς δὲ ἀπόδειξις καὶ ἡ τῶν μαθημάτων θεωρία. Αὐτίκα οἱ μάγοι οὐ μόνον εἶδον τὸν ἀστέρα τοῦ Κυρίου, ἀλλὰ καὶ τὸ ἀληθὲς ἔγνωσαν, ὅτι βασιλεὺς ἐτέχθη, καὶ ὧν βασιλεὺς, ὅτι θεοσεβῶν. Τότε Ἰουδαῖοι μόνοι διαβόητοι ἦσαν ἐπὶ θεοσεβείᾳ· διὰ τοῦτο γὰρ καὶ ὁ Σωτὴρ πρὸς θεοσεβεῖς κατιὼν, ἐπὶ τούτους ἦλθε πρώτους τοὺς τότε ἐπὶ θεοσεβείᾳ δόξαν ἀποφερομένους.

LXXV. And that there is fate, they say, the outcomes foretold to others show; and a clear proof is also the theory of astrology. For instance, the Magi not only saw the star of the Lord, but also knew the truth, that a king had been born, and of whom He was king, namely of the godly. At that time the Jews alone were famed for godliness; for on this account the Saviour also, descending to the godly, came first to these who then bore away a reputation for godliness.

ΟϚʹ. Ὡς οὖν ἡ γέννησις τοῦ Σωτῆρος γενέσεως ἡμᾶς καὶ εἱμαρμένης ἐξέβαλεν, οὕτω καὶ τὸ βάπτισμα αὐτοῦ πυρὸς ἡμᾶς ἐξείλετο, καὶ τὸ πάθος πάθους, ἵνα κατὰ πάντα ἀκολουθήσωμεν αὐτῷ. Ὁ γὰρ εἰς Θεὸν βαπτισθεὶς εἰς Θεὸν ἐχώρησεν, καὶ εἴληφεν ἐξουσίαν ἐπάνω σκορπίων καὶ ὄφεων περιπατεῖν, τῶν δυνάμεων τῶν πονηρῶν. Καὶ τοῖς ἀποστόλοις ἐντέλλεται, Περιόντες κηρύσσετε, καὶ τοὺς πιστεύοντας βαπτίζετε εἰς ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος· εἰς οὓς ἀναγεννώμεθα, τῶν λοιπῶν δυνάμεων ἁπασῶν ὑπεράνω γινόμενοι.

LXXVI. As therefore the birth of the Saviour cast us out of generation and fate, so also His baptism delivered us from fire, and His passion from passion, so that in all things we might follow Him. For he who has been baptized into God has advanced into God, and has received authority to tread upon scorpions and serpents, the evil powers. And He commands the apostles, Going about, preach, and baptize those who believe into the name of the Father and of the Son and of the Holy Spirit; into whom we are reborn, coming to be far above all the rest of the powers.

ΟΖʹ. Ταύτῃ θάνατος καὶ τέλος λέγεται τοῦ παλαιοῦ βίου τὸ βάπτισμα, ἀποτασσομένων ἡμῶν ταῖς πονηραῖς ἀρχαῖς· ζωὴ δὲ κατὰ Χριστὸν, ἧς μόνος αὐτὸς κυριεύει. Ἡ δύναμις δὲ τῆς μεταβολῆς τοῦ βαπτισθέντος οὐ περὶ τὸ σῶμα, (ὁ αὐτὸς γὰρ ἀναβαίνει·) ἀλλὰ περὶ ψυχήν. Αὐτίκα δοῦλος Θεοῦ ἅμα τῷ ἀνελθεῖν τοῦ βαπτίσματος καὶ πρὸς τῶν ἀκαθάρτων λέγεται πνευμάτων, καὶ εἰς ὃν πρὸ ὀλίγου ἐνήργουν, τοῦτον ἤδη φρίσσουσιν.

LXXVII. In this way baptism is called the death and end of the old life, when we renounce the evil principalities, and life according to Christ, of which He alone is Lord. And the power of the change of him who is baptized is not concerned with the body (for the same man comes up), but with the soul. For instance, as soon as he comes up from the baptism, he is called a servant of God even by the unclean spirits, and him in whom a little while before they worked, at this man they now shudder.

ΟΗʹ. Μέχρι τοῦ βαπτίσματος οὖν ἡ εἱμαρμένη, φασὶν, ἀληθής· μετὰ δὲ τοῦτο οὐκ ἔτι ἀληθεύουσιν

LXXVIII. Down to the baptism, therefore, fate, they say, is true; but after this no longer do they speak the truth,

Editors' notes and page, col. 693

Footnotes

(17) ‹anchor: Πρὸς ἔτι› · call in col 693 (Greek only)

Πρὸς ἔτι. Malim conjunctim προσέτι.

Πρὸς ἔτι ("further"). I would rather read it joined, προσέτι.

(printed under page 346)

(18) ‹anchor: τοῖς ἀπ' οὐρανῶν› · call in col 693 (Greek only)

Ἀπ' οὐρανῶν. A. ἀπ' οὐρανοῦ, singulari numero: Flor. ambiguo errore ἀπ' οὐρανόν. Sylb.

Ἀπ' οὐρανῶν ("from the heavens"). A. has ἀπ' οὐρανοῦ, in the singular; Flor., by an error of uncertain kind, ἀπ' οὐρανόν. Sylburg.

(printed under page 346)

(19) ‹anchor: τὴν παλαιὰν ἀστροθεσίαν› · call in col 693 (Greek only)

Ἀστροθεσίαν. Post hanc vocem non male distinxeris, ut sequens commation καινῷ φωτί, cum sequenti participio jungatur, non cum antecedenti. Sylburg.

Ἀστροθεσίαν ("placing of the stars"). After this word you would not do badly to put a stop, so that the following short phrase καινῷ φωτί ("with a new light") is joined with the following participle, not with the preceding one. Sylburg.

(printed under page 346)

(20) ‹anchor: ὅτι θεοσεβῶν› · call in col 693 (Greek only)

Ὅτι θεοσεβ. Plena structura est, ὅτ. θεοσεβῶν ἐτέχθη βασιλεύς. Τότε γὰρ Ἰουδ. Sylburg.

Ὅτι θεοσεβ. The full construction is ὅτ[ι] θεοσεβῶν ἐτέχθη βασιλεύς ("that a king of the God-fearing was born"). Τότε γὰρ Ἰουδ. Sylburg.

(printed under page 346)

(21) ‹anchor: ἀκαθάρτων λέγεται› · call in col 693 (Greek only)

Λέγεται. Λέγεται ferri potest, nempe pro ὁμολογεῖται, si quis tamen λείπεται aut φεύγεται malit, per me licet. Sylburg.

Λέγεται ("is said"). Λέγεται can be tolerated, namely as standing for ὁμολογεῖται ("is acknowledged"); yet if anyone prefers λείπεται or φεύγεται, he has my leave. Sylburg.

(printed under page 346)

Footnotes

(✠) ‹anchor: ad illos primum venit› · call in col 694 ✠ P. 977 ED. POTTER.

✠ Page 977 of Potter's edition.

(printed under page 346)

(a) ‹anchor: not visible› · call in col 694

Joan. X, 11.

John 10:11.

(printed under page 346)

(b) ‹anchor: not visible› · call in col 694

Luc. II, 14.

Luke 2:14.

(printed under page 346)

Matth. II, 2.

Matthew 2:2.

(printed under page 346)

(d) ‹anchor: in Deum baptizatus est› · call in col 694

Gal. III, 27.

Galatians 3:27.

(printed under page 346)

(e) ‹anchor: serpentes calcandi› · call in col 694

Luc. X, 19.

Luke 10:19.

(printed under page 346)

(f) ‹anchor: Spiritus sancti› · call in col 694

Matth. XXVIII, 19.

Matthew 28:19.

(printed under page 346)

Footnotes

(✠) ‹anchor: Hoc› · call in col 695 ✠ P. 978 ED. POTTER.

✠ Page 978 of Potter's edition.

(printed under page 347)

(a) ‹anchor: not visible› · call in col 695

I Cor. XV, 49.

1 Corinthians 15:49.

(printed under page 347)

Page

running head: 695 CLEMENS ALEXANDRINUS.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:696

οἱ ἀστρολόγοι. Ἔστιν δὲ οὐ τὸ λουτρὸν μόνον τὸ ἐλευθεροῦν, ἀλλὰ καὶ ἡ γνῶσις· τίνες ἦμεν, τί γεγόναμεν· ποῦ ἦμεν, ἢ ποῦ ἐνεβλήθημεν· ποῦ σπεύδομεν, πόθεν λυτρούμεθα· τί γέννησις, τί ἀναγέννησις.

Yet it is not the washing alone that sets us free, but also the knowledge: who we were, what we have become; where we were, or where we were cast; whither we hasten, whence we are redeemed; what birth is, what rebirth is.

ΟΘʹ. Ἕως οὖν ἀμόρφωτον, φασὶν, ἔτι τὸ σπέρμα, θηλείας ἐστὶ τέκνον· μορφωθὲν δὲ, μετετέθη εἰς ἄνδρα, καὶ Υἱὸς νυμφίου γίνεται, οὐκ ἔτι ἀσθενὴς καὶ τοῖς κοσμικοῖς ὑποκείμενος ὁρατοῖς τε καὶ ἀοράτοις, ἀλλ' ἀνδρωθεὶς, ἄῤῥην γίνεται καρπός.

LXXIX. So long therefore, they say, as the seed is still unformed, it is a child of the female; but having been formed, it was transferred into a man, and becomes a Son of the bridegroom, no longer weak and subject to the cosmic things both visible and invisible, but having grown to manhood, it becomes male fruit.

Πʹ. Ὃν γεννᾷ ἡ μήτηρ, εἰς θάνατον ἄγεται καὶ εἰς κόσμον· ὃν δὲ ἀναγεννᾷ Χριστὸς, εἰς ζωὴν μετατίθεται εἰς ὀγδοάδα· καὶ ἀποθνήσκουσι μὲν τῷ κόσμῳ, ζῶσι δὲ τῷ Θεῷ, ἵνα θάνατος θανάτῳ λυθῇ, ἀναστάσει δὲ ἡ φθορά. Διὰ γὰρ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος σφραγισθεὶς, ἀνεπίληπτός ἐστι πάσῃ τῇ ἄλλῃ δυνάμει· καὶ διὰ τριῶν ὀνομάτων, πάσης τῆς ἐν φθορᾷ τριάδος ἀπηλλάγη· Φορέσας τὴν εἰκόνα τοῦ χοϊκοῦ, τότε φορεῖ τὴν εἰκόνα τοῦ ἐπουρανίου.

LXXX. Whom the mother begets is led into death and into the world; whereas whom Christ begets anew is transferred into life into the Ogdoad; and they die to the world, but live to God, so that death may be loosed by death, and corruption by resurrection. For having been sealed through Father and Son and Holy Spirit, he is beyond the grasp of every other power; and through three names he was freed from the whole triad in corruption: Having borne the image of the man of dust, he then bears the image of the heavenly one.

ΠΑʹ. Τοῦ πυρὸς τὸ μὲν σωματικὸν, σωμάτων ἅπτεται πάντων, τὸ δὲ καθαρὸν καὶ ἀσώματον ἀσωμάτων φασὶν ἅπτεσθαι, οἷον δαιμόνων, ἀγγέλων τῆς πονηρίας, αὐτοῦ τοῦ διαβόλου. Οὕτως ἐστὶ τὸ ἐπ' οὐρανὸν πῦρ δισσὸν τὴν φύσιν, τὸ μὲν νοητὸν, τὸ δὲ αἰσθητόν. Καὶ τὸ βάπτισμα οὖν διπλοῦν ἀναλόγως, τὸ μὲν αἰσθητὸν, δι' ὕδατος, τοῦ αἰσθητοῦ πυρὸς σβεστήριον· τὸ δὲ νοητὸν, διὰ Πνεύματος, τοῦ νοητοῦ πυρὸς ἀλεξητήριον. Καὶ τὸ σωματικὸν πνεῦμα τοῦ αἰσθητοῦ πυρὸς τροφὴ καὶ ὑπέκκαυμα γίνεται, ὀλίγον ὄν· πλεῖον δὲ γενόμενον, σβεστήριον πέφυκε. Τὸ δὲ ἄνωθεν δοθὲν ἡμῖν πνεῦμα, ἀσώματον ὂν, οὐ στοιχείων μόνων, ἀλλὰ καὶ δυνάμεων κρατεῖ καὶ ἀρχῶν πονηρῶν.

LXXXI. Of fire, the bodily sort lays hold of all bodies, whereas the pure and incorporeal sort they say lays hold of incorporeal things, such as demons, angels of wickedness, and the devil himself. Thus the supercelestial fire is twofold in nature, the one intelligible, the other perceptible. And baptism therefore is analogously twofold: the one perceptible, through water, an extinguisher of the perceptible fire; the other intelligible, through the Spirit, a defence against the intelligible fire. And the bodily breath, when slight, becomes food and kindling for perceptible fire, whereas when it becomes stronger, it is by nature an extinguisher. But the Spirit given to us from above, being incorporeal, prevails not over elements alone, but also over evil powers and principalities.

ΠΒʹ. Καὶ ὁ ἄρτος καὶ τὸ ἔλαιον ἁγιάζεται τῇ δυνάμει τοῦ ὀνόματος, οὐ τὰ αὐτὰ ὄντα κατὰ τὸ φαινόμενον οἷα ἐλήφθη, ἀλλὰ δυνάμει εἰς δύναμιν πνευματικὴν μεταβέβληται. Οὕτω καὶ τὸ ὕδωρ καὶ τὸ ἐξορκιζόμενον καὶ τὸ βάπτισμα γινόμενον, οὐ μόνον χωρεῖ τὸ χεῖρον, ἀλλὰ καὶ ἁγιασμὸν προσλαμβάνει.

LXXXII. Both the bread and the oil are sanctified by the power of the Name, not being the same according to appearance as they were taken, but by power they have been changed into spiritual power. So also the water, both when exorcised and when becoming baptism, not only banishes the worse, but also receives sanctification.

ΠΓʹ. Ἐπὶ τὸ βάπτισμα χαίροντας ἔρχεσθαι προσῆκεν. Ἀλλ' ἐπεὶ πολλάκις συγκαταβαίνει τισὶ καὶ ἀκάθαρτα πνεύματα παρακολουθοῦντα, καὶ τυχόντα μετὰ τοῦ ἀνθρώπου τῆς σφραγῖδος, ἀνίατα τοῦ λοιποῦ γίνεται· ἃ τῇ χαρᾷ συμπλέκεται φόβος, ἵνα τις μόνος καθαρὸς αὐτὸς κατέλθῃ.

LXXXIII. It was fitting to come rejoicing to baptism. Yet since oftentimes unclean spirits that attend upon some also go down with them, and by obtaining the seal together with the man become incurable thereafter, fear is intertwined with joy, so that a man may go down pure and alone by himself.

Editors' notes and page, col. 696

Footnotes

(22) ‹anchor: δισσὸν τὴν φύσιν› · call in col 696 (Greek only)

Οὕτως... φύσιν. H. ms., οὕτως ἐστὶ τὸ ἐπουράνιον πῦρ δισσὸν τὴν διαφορὰν φύσιν. Ubi constructionis norma in clausula postulat potius διάφορον φύσιν, vel διαφορὰν φύσει, aut accusativorum illorum alteruter redundat. Sylburg.

Οὕτως... φύσιν. H.'s manuscript has οὕτως ἐστὶ τὸ ἐπουράνιον πῦρ δισσὸν τὴν διαφορὰν φύσιν ("so the heavenly fire is twofold, the difference nature"). Here the rule of construction in the clause rather requires διάφορον φύσιν ("a differing nature") or διαφορὰν φύσει ("a difference in nature"), or else one or other of those accusatives is redundant. Sylburg.

(printed under page 347)

(23) ‹anchor: διὰ Πνεύματος› · call in col 696 (Greek only)

Διὰ Πνεύματος. H. διὰ τοῦ Πνεύματος, cum articulo. Sylburg.

Διὰ Πνεύματος ("through Spirit"). H. has διὰ τοῦ Πνεύματος, with the article. Sylburg.

(printed under page 347)

(24) ‹anchor: δυνάμει τοῦ ὀνόματος› · call in col 696 (Greek only)

Ἁγιάζεται τῇ δυνάμει τοῦ ὀνόμ. Gregorius Nyssenus homilia in s. baptisma. H. De exorcismo autem quod sequitur, non congruit cum eo, quod supra docuit Clemens pag. 177. Sylburg.

Ἁγιάζεται τῇ δυνάμει τοῦ ὀνόμ. ("is sanctified by the power of the name"): Gregory of Nyssa, homily on holy baptism. H. But what follows about exorcism does not agree with what Clement taught above, page 177. Sylburg.

(printed under page 347)

Page

running head: CLEMENS ALEXANDRINUS. 696
marginal letters: A οἱ ἀστρολόγοι.; B κόσμῳ, ζῶσι; C τὸ δὲ νοητὸν,; D μόνον χωρεῖ
old-edition numerals: (none)
other: begins mid-sentence from col. 693; 2 lines of facing Latin from col. 695 spill across between ΠΑʹ and ΠΒʹ (e cœlo nobis datus ... sibi vindicat.), not set

PG 9:697

ΠΔʹ. Διὰ τοῦτο νηστεῖαι, δεήσεις, εὐχαὶ χειρῶν, γονυκλισίαι, ὅτι ψυχὴ ἐκ κόσμου καὶ ἐκ στόματος λεόντων ἀνασώζεται· διὸ καὶ πειρασμοὶ εὐθέως, ἀγανακτούντων τῶν ἀφ' ὧν ἀφῃρέθη, κἄν τις φέρῃ προειδὼς, τά γε ἔξω σαλεύουσιν.

LXXXIV. On this account there are fastings, supplications, prayers with outstretched hands, kneelings, because a soul is rescued out of the world and out of the mouth of lions; wherefore temptations also follow straightway, as those from whom it was taken away are indignant, and even if one bears up with foreknowledge, they shake at least the outward parts.

ΠΕʹ. Αὐτίκα ὁ Κύριος μετὰ τὸ βάπτισμα σαλεύεται εἰς ἡμέτερον τύπον, καὶ γίνεται πρῶτον μετὰ θηρίων ἐν τῇ ἐρήμῳ· εἶτα κρατήσας τούτων καὶ τοῦ ἄρχοντος αὐτῶν, ὡς ἂν ἤδη βασιλεὺς ἀληθὴς, ὑπ' ἀγγέλων ἤδη διακονεῖται. Ὁ γὰρ ἀγγέλων ἐν σαρκὶ κρατήσας, εὐλόγως ὑπ' ἀγγέλων ἤδη δουλεύεται. Δεῖ οὖν ὡπλίσθαι τοῖς κυριακοῖς ὅπλοις, ἔχοντας τὸ σῶμα καὶ τὴν ψυχὴν ἄτρωτον, ὅπλοις σβέσαι τὰ βέλη τοῦ διαβόλου δυναμένοις, ὥς φησιν ὁ Ἀπόστολος.

LXXXV. For instance, the Lord after His baptism is buffeted as a pattern for us, and comes to be first with the wild beasts in the wilderness; then, having prevailed over these and their ruler, as being now a true king, He is now ministered to by angels. For He who prevailed over angels in the flesh is reasonably now served by angels. We must therefore be armed with the Lord's weapons, keeping body and soul unharmed, with weapons able to quench the darts of the devil, as the Apostle says.

ΠϚʹ. Ἐπὶ τοῦ προκομισθέντος νομίσματος ὁ Κύριος εἶπεν οὐ; Τίνος τὸ κτῆμα; ἀλλὰ, Τίνος ἡ εἰκὼν καὶ ἡ ἐπιγραφή; Καίσαρος· ἵνα οὗ ἐστιν, ἐκείνῳ δοθῇ. Οὕτως καὶ ὁ πιστός· ἀπογραφὴν μὲν ἔχει διὰ Χριστοῦ τὸ ὄνομα τοῦ Θεοῦ, τὸ δὲ Πνεῦμα ὡς εἰκόνα. Καὶ τὰ ἄλογα ζῶα διὰ σφραγῖδος δείκνυσι τίνος ἐστὶν ἕκαστον, καὶ ἐκ τῆς σφραγῖδος ἐκδικεῖται. Οὕτω καὶ ἡ ψυχὴ ἡ πιστὴ, τὸ τῆς ἀληθείας λαβοῦσα σφράγισμα, τὰ στίγματα τοῦ Χριστοῦ περιφέρει. Οὗτοί εἰσι τὰ παιδία τὰ ἤδη ἐν τῇ κοίτῃ συναναπαυόμενα, καὶ αἱ παρθένοι αἱ φρόνιμοι, αἷς αἱ λοιπαὶ αἱ μέλλουσαι οὐ συνεισῆλθον εἰς τὰ ἡτοιμασμένα ἀγαθὰ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι.

LXXXVI. Over the coin that was brought forward the Lord said not, Whose possession is it? but, Whose image and inscription is it? Caesar's; so that it might be given to him whose it is. So also the believer: through Christ he has the name of God as an inscription, and the Spirit as an image. Even irrational animals show through a brand to whom each belongs, and are claimed from the brand. So also the faithful soul, having received the seal of truth, bears about the marks of Christ. These are the children who are already resting together in bed, and the wise virgins, with whom the rest who delayed did not enter in together into the good things prepared, into which angels desire to look.

Editors' notes and page, col. 697

Footnotes

(25) ‹anchor: εὐχαὶ χειρῶν› · call in col 697 (Greek only)

Εὐχαὶ χειρῶν. Χειρῶν supervacuum videtur, ideoque tollendum. Sylburg. Scribendum absque commate interposito εὐχαὶ χειρῶν. Nam χειρων ad praecedens εὐχαί referri debet, non ad sequens γονυκλισίαι, ut fit in editt. vulg. Sunt autem εὐχαὶ χειρῶν preces, quae manibus impositis, vel ad coelum sublatis fiunt, ut paulo superius dictum est. Conf. Constitut. apost. lib. viii, c. 9, et quae ibi adnotavit Cotelerius.

Εὐχαὶ χειρῶν ("prayers of the hands"). Χειρῶν seems superfluous and so should be removed. Sylburg. It should be written εὐχαὶ χειρῶν with no comma between. For χειρων must be referred to the preceding εὐχαί, not to the following γονυκλισίαι ("kneelings"), as is done in the common editions. Now εὐχαὶ χειρῶν are prayers made with hands laid on, or raised to heaven, as was said a little above. Compare the Apostolic Constitutions, book 8, chapter 9, and Cotelier's notes there.

(prefatory note, full width, under the title of the Eclogae) ‹anchor: EX SCRIPTURIS PROPHETICIS ECLOGAE› · editor's notice, no call Excerpta ista ex propheticis, an et ipsa e Theodoti scriptis collecta sint, et an a Clemente collecta, non immerito ambigas. Nam et stilus, in nonnullis et sententiae a superioribus discrepant: neque omnia ex unius auctoris sententia deprompta esse declarat additiuncula ista p. 347: Ὡς δὲ ἡμεῖς ἂν φαίημεν, παιδευτικήν· et rursum p. 350: ὁ Πανταῖνος δ' ἡμῶν ἔλεγεν, ἀορίστως τὴν προφητείαν ἐκφέρειν τὰς λέξεις. Sylburg. — Hae Epitomae atque Electa indicio sunt, fuisse in pretio opus ipsum, sed sua prolixitate deterruisse ab scribendo: dumque illis eruditi homines ejus solantur absentiam, sic demum interiisse; ut in aliis fere contingit, quorum sic facta sunt Ἐκλογαί. Leve autem quod Clementis Ὑποτυπώσεων Eclogarum habemus, hinc colligitur, quod illis omnium pene locorum Scripturae breves expositiones aliis commistae haberentur, sic quasi confuse, quae sic paucae exstant in his Electis. Caute omnino legenda, quae sic vera falsis commista, nec satis distincta, ejus generis ad nos veterum pervenere, quantavis eruditione, monumenta. Combef.

Whether these extracts from the prophetic writings were themselves also collected from the writings of Theodotus, and whether they were collected by Clement, you may with good reason doubt. For both the style and, in some places, the opinions differ from those above; and that not everything is drawn from the opinion of a single author is shown by the little addition on p. 347, "But as we would say, educative", and again on p. 350, "Our Pantaenus used to say that prophecy utters its words indefinitely." Sylburg. — These epitomes and selections are evidence that the work itself was valued, but by its length deterred men from copying it; and while learned men consoled themselves for its absence with these, it at last perished, as commonly happens with other works of which Eclogae were made in this way. That what we have of the Eclogae of Clement's Hypotyposes is slight is gathered from this: that in the Hypotyposes short expositions of nearly every passage of Scripture were held mixed in with other matter, somewhat confusedly, of which only a few survive in these Selections. Such remains of the ancients as have come down to us in this kind, true mixed with false and not well distinguished, are to be read with all caution, however learned. Combefis.

(✠) ‹anchor: not visible› · call in col 697 ✠ P. 979 ED. POTTER.

✠ Page 979 of Potter's edition.

(printed under page 348)

Footnotes

(a) ‹anchor: in deserto versatur› · call in col 698

Math. iv, 11.

Matthew 4:11.

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(b) ‹anchor: diaboli tela exstinguere possunt› · call in col 698

Eph. VI, 16.

Ephesians 6:16.

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Matth. XXII, 20.

Matthew 22:20.

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(d) ‹anchor: Christi secum portat› · call in col 698

Gal. VI, 17.

Galatians 6:17.

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(e) ‹anchor: in cubili conquiescunt› · call in col 698

Luc. XI, 7.

Luke 11:7.

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(f) ‹anchor: illae virgines sunt› · call in col 698

Matth. XXV, 1.

Matthew 25:1.

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(g) ‹anchor: angeli introspicere› · call in col 698

1 Pet. I, 12.

1 Peter 1:12.

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(a) ‹anchor: Deum laudantibus astiterunt› · call in col 698

Dan. III, 58, 59, 60.

Daniel 3:58, 59, 60.

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