PG 9 · cols. 729–776

Clemens Alexandrinus, Fragmenta

Editors' preface

CLEMENTIS ALEXANDRINI FRAGMENTA.

FRAGMENTS OF CLEMENT OF ALEXANDRIA.

I. ADUMBRATIONES IN PRIOREM D. PETRI EPISTOLAM.

I. ADUMBRATIONS ON THE FIRST EPISTLE OF ST PETER.

Haec Commentariola in priorem Epistolam canonicam S. Petri, Epistolam S. Judae, et duas Epistolas S. Joannis, Cassiodorus transtulisse videtur; illorum quidem meminit, lib. Divinarum lectionum, ubi ait: Clementem Alexandrinum Epistolam S. Petri primam, S. Joannis primam et secundam, et Jacobi (rectius Judae), Attico sermone declarasse. Addit porro, quod si quidem Clemens ibi multa quidem subtiliter, sed aliqua incaute locutus est, se ita transferri fecisse in Latinum, ut, exclusis quibusdam offendiculis, purificata doctrina ejus securior possit hauriri. Nimirum se profitetur, non tam interpretis quam censoris jure usum; et pessimo, utinam et singulari, exemplo, cum errores libello eximendos satageret, auctoritatem penitus labefactasse. Opus hoc in Bibliothecis Patrum, sub Adumbrationum nomine comparet, quo titulo laudatur a Fabro Stapulensi, in Commentariis in Epistolas catholicas, quem etiam titulum sortitur in codice ms. vetutissimo coenobii S. Mariae Montis Dei, referente Philippo Labbeo in Dissert. hist. de script. eccles. Hosce commentarios partem fuisse Ὑποτυπώσεων Clementinarum, et par est credere Cassiodorum, qui στρωματέα contextorem vertit, ὑποτυπώσεις adumbrationes reddidisse. Ex iisdem Hypotyposeon fontibus accipimus fragmentum illud non contemnendum, quod Nicetae Catena Graec. Patr. in Job, ex Bodleiana nostra bibliotheca ante aliquot annos per Patricium Junium edita, nobis conservavit: cui et illa succedunt quae habentur in Catena in Lucam, quam Corderius Latine edidit. Fell.

These little commentaries on the first canonical Epistle of St Peter, the Epistle of St Jude, and the two Epistles of St John Cassiodorus appears to have translated; he certainly mentions them in the book Of Divine Readings, where he says that Clement of Alexandria expounded in the Attic tongue the first Epistle of St Peter, the first and second of St John, and that of James (more correctly, of Jude). He adds, further, that since Clement there spoke many things indeed subtly but some things incautiously, he had them so translated into Latin that, with certain stumbling-blocks excluded, his doctrine, purified, might be drawn upon more safely. Plainly he professes to have used the right not so much of a translator as of a censor; and, by a very bad example (would that it were also a singular one), in his zeal to remove errors from the little book he utterly undermined its authority. This work appears in the Libraries of the Fathers under the name of Adumbrations, the title under which it is cited by Faber Stapulensis in his Commentaries on the Catholic Epistles, and which it also bears in a very old manuscript of the monastery of St Mary of Mont-Dieu, as Philippe Labbe reports in his Historical Dissertation on Ecclesiastical Writers. It is fair to believe both that these commentaries were part of Clement's Hypotyposes, and that Cassiodorus, who rendered στρωματέα as "contextor" [weaver], rendered ὑποτυπώσεις as "adumbrationes". From the same sources of the Hypotyposes we receive that fragment, not to be despised, which the Catena of the Greek Fathers on Job by Nicetas, published some years ago from our Bodleian library by Patrick Young, has preserved for us; and after it follow also those passages found in the Catena on Luke which Corderius published in Latin. Fell.

Cap. I, vers. 3.—Benedictus Deus et Pater Domini nostri Jesu Christi, qui per magnam misericordiam suam regeneravit nos. Si etenim Deus nos genuit ex materia, postea vero secundum profectum vitae regeneravit. Pater Domini nostri per resurrectionem Jesu Christi; secundum fidem vestram resurgentis in nobis. Sicut e contrario moritur in nobis, id nostra infidelitate faciente. Dicebat autem iterum, nunquam reverti secundo ad corpus animam in hac vita; neque injustam fieri quae angelica facta est, neque malignam, ne iterum occasionem peccandi per susceptionem carnis accipiat: in resurrectione autem, utramque in corpus reverti, conjunguntur sibimet invicem juxta genus proprium, secundum compositionem alterius se quadam congruentia coaptantes sicut sagena, vel aedificatio lapidum. Propterea Petrus inquit (cap. II, v. 5): Et vos ipsi sicut lapides vivi aedificamini domus spiritalis; custoditum scilicet in coeli locum significans sedis angelicae. In vos, inquit (cap. I, v. 5, 9), qui virtute Dei conservamini fide ac speculatione, percepturi finem fidei vestrae animarum salutem. Hinc apparet quoniam non est naturaliter anima incorruptibilis, sed gratia Dei, per fidem et justitiam, et per intellectum perficitur incorruptibilis. De qua salute, inquit (v. 10), exquisierunt et scrutati sunt prophetae, et caetera quae sequuntur. Declaratur per hoc, cum sapientia locutos esse prophetas, et spiritum in eis Christi fuisse secundum possessionem et subjectionem Christi, per archangelos enim et propinquos angelos qui Christi vocantur

Chapter I, verse 3.—Blessed be the God and Father of our Lord Jesus Christ, Who through His great mercy has regenerated us. For if God begot us from matter, afterwards He regenerated us according to progress of life. Father of our Lord through the resurrection of Jesus Christ; Who according to your faith rises in us. Just as, conversely, He dies in us, our unbelief bringing it about. He used to say, moreover, that the soul never returns a second time to the body in this life; and that the soul which has become angelic does not become unjust, nor wicked, lest it again receive occasion of sinning through the taking up of flesh; but that in the resurrection both return into a body; they are joined to one another according to their own kind, fitting themselves to the composition of the other by a certain congruence, like a net, or a building of stones. Therefore Peter says (chapter II, verse 5): And you yourselves, as living stones, are built up a spiritual house; signifying, that is, the place of the angelic seat kept in heaven. For you, he says (chapter I, verses 5, 9), who are kept by the power of God through faith and contemplation, about to receive the end of your faith, the salvation of souls. From this it appears that the soul is not incorruptible by nature, but is made incorruptible by the grace of God, through faith and righteousness, and through understanding. Of which salvation, he says (verse 10), the prophets have inquired and searched, and the rest that follows. It is declared by this that the prophets spoke with wisdom, and that the spirit of Christ was in them according to possession by Christ and subjection to Christ; for through archangels and the nearest angels, who are called Christ's

Editors' notes and page, col. 729

Footnotes

(none) (the page foot under col 729 carries only the old-edition marker ✠ P. 996 ED. POTTER; footnote a, Joan. XVI, 7, is called in col 730 and set there)

Editors' prose

Fell's preface (Haec Commentariola ... Fell.), printed ACROSS the page above both columns 729/730 under heading I, is EDITORS' MATTER (Fell's), not the work's; it is set in the source of c729 (paragraph 1), full_width.

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running head: 729 FRAGMENTA.
marginal letters: A ‹368 Cap. I, vers. 3.—Benedictus Deus et Pater›; B ‹quadam congruentia coaptantes sicut sagena, vel›; C (none); D (none)
old-edition numerals: 368 before ‹Cap. I, vers. 3›; ✠ (Potter p. 996) before ‹Cap. I, vers. 3›
other: the work title (CLEMENTIS ALEXANDRINI FRAGMENTA.), heading I and Fell's preface (Haec Commentariola ... Fell.) are printed ACROSS the page above both columns 729/730: full_width; set once here, read from the left halves in c729 images and the right halves in c730 images. The preface is EDITORS' MATTER (Fell's), not the work's.
misprint as printed (preface): vetutissimo (for vetustissimo), kept.
other: the last word vocan-|tur is split at the column break; set whole (vocantur) here, completed from the first line of col 730 on the same page. Foot apparatus (✠ P. 996 ED. POTTER) left for pass 2; footnote a (Joan. XVI, 7) belongs to col 730.

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spiritus, operatur Dominus. Quae nunc, inquit (v. 12), annuntiata sunt vobis per eos qui vobis evangelizaverunt. Vetera, inquit, quae per prophetas facta sunt et plurimos latent, nunc vobis revelata sunt per evangelistas. Vobis enim, inquit (ibid.), manifesta sunt per Spiritum sanctum qui missus est: hoc est Paracletum, de quo Dominus dixit: Nisi ego abiero, ille non veniet. In quem concupiscunt, inquit (ibid.), angeli prospicere; non angeli apostatae, sicut plurimi suspicantur; sed quod verum est ac divinum, angeli qui desiderant profectum perfectionis illius adipisci. Sanguine, inquit (v. 19), pretioso, sicut agni incontaminati et immaculati. Hic tangit Leviticas et sacerdotales antiquas celebrationes: significat autem animam mundam per j⟨u⟩stitiam, quae offertur Deo. Praecogniti quidem, inquit (v. 20), ante constitutionem mundi. Primo quippe praecognitus ante omnem creaturam quod erat Christus. Manifestati autem in novissimis, per generatum corpus. Regenerati non ex semine corruptibili (v. 23). Corruptibilis igitur est anima quae cum corpore simul profunditur, ut quidam putant. Verbum autem Domini, inquit (v. 25), permanet in aeternum; tam prophetia quam divina doctrina. (Cap. II, v. 9): Vos autem genus electum, regale sacerdotium. Quoniam vero electum genus sumus Dei electione, abunde clarum est. Regale autem dixit, quoniam ad regnum vocati sumus, et sumus Christi. Sacerdotium autem propter oblationem quae fit orationibus et doctrinis, quibus acquiruntur animae quae offeruntur Deo. Qui cum

spirits, the Lord works. Which now, he says (verse 12), have been announced to you by those who preached the Gospel to you. The old things, he says, which were done through the prophets and are hidden from most, are now revealed to you through the evangelists. For to you, he says (ibid.), they are made manifest through the Holy Spirit, Who was sent: that is, the Paraclete, of Whom the Lord said: Unless I go away, He will not come. Into which, he says (ibid.), angels desire to look; not the apostate angels, as very many suppose, but, what is true and divine, the angels who desire to attain the advance of that perfection. With the precious blood, he says (verse 19), as of a lamb undefiled and unspotted. Here he touches on the ancient Levitical and priestly celebrations; but he signifies the soul made clean through righteousness, which is offered to God. Foreknown indeed, he says (verse 20), before the foundation of the world. For what Christ was, was foreknown first, before every creature. But manifested in the last times, through the begotten body. Regenerated not from corruptible seed (verse 23). Corruptible, then, is the soul which is poured forth together with the body, as some think. But the word of the Lord, he says (verse 25), abides for ever; both prophecy and divine doctrine. (Chapter II, verse 9): But you are a chosen race, a royal priesthood. Now that we are a chosen race by the election of God is abundantly clear. But he said royal because we are called to the kingdom, and are Christ's. And priesthood on account of the oblation which is made by prayers and teachings, by which are gained the souls which are offered to God. Who when

Editors' notes and page, col. 730

Footnotes

(a) ‹anchor: ille non veniet› · call in col 730

Joan. XVI, 7.

John 16:7.

(printed under page 364)

Page

running head: FRAGMENTA. 730
marginal letters: A ‹tur spiritus, operatur Dominus›; B ‹justitiam, quae offertur Deo›; C (none); D (none)
old-edition numerals: ✠ (Potter p. 997) before ‹quoniam ad regnum›
other: UNSURE j⟨u⟩stitiam: the u is damaged/foul on the page (reads like jsstitiam). "profunditur" as printed.

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malediceretur, inquit (v. 23), non maledicebat; cum pateretur, non comminabatur. Dominus hoc utique per bonitatem atque patientiam. Tradebat autem judicanti se injuste (ibid.), sive semetipsum, ut sit hyperbaton hoc modo se habens: tradebat autem semetipsum secundum injustam legem judicantibus; quia inutilis illis erat, utpote justus exsistens: vel tradebat Deo injuste judicantes, id est eos qui eum nequissime condemnabant, et gratis neci ejus instabant, ut supplicia perpetientes, erudiantur. Qui enim vult vitam, inquit (cap. III, v. 10), diligere, et videre dies bonos; hoc est qui vult aeternus et incorruptibilis fieri. Vitam vero, Dominum dicit; dies autem bonos, hoc est sanctos. Quia oculi, inquit (v. 11), Domini super justos, et aures ejus in preces eorum. Multiformem Spiritus sancti speculationem significat: Vultus autem Domini super facientes mala (v. 12), hoc est sive judicium, sive ultio, sive manifestatio. Dominum vero Christum, inquit (v. 15), sanctificate in cordibus vestris. Sic habes etiam in oratione Dominica: Sanctificetur nomen, inquit, tuum. Christus enim, inquit (v. 18), semel pro peccatis nostris mortuus est, justus pro injustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem spiritu. Haec ad fidem eorum redigens dicit. Hoc est: in nostris vivificatus est spiritibus. Adveniens, inquit (v. 20), praedicavit eis qui quondam erant increduli; speciem quidem ejus non viderunt, sonum vero vocis audierunt. Cum sustinet, inquit (ibid.), Dei longanimitas. Ita est bonus Deus, ut etiam per eruditionem salutis operetur effectum. Per resurrectionem, inquit (v. 21), Jesu Christi; scilicet quae per fidem in nobis effecta est. Subjectis sibi angelis (v. 22), qui sunt primus ordo: et subditis potestatibus, qui sunt secundi ordinis: subditis quoque virtutibus, quae ad tertium ordinem pertinere declarantur. Qui reddent, inquit (cap. IV, v. 5), rationem ei qui paratus est judicare vivos et mortuos. Hi secundum praecedentia judicia erudiuntur. Ob hoc etiam subjungit (v. 6): Propter

was reviled, he says (1 Pet. 2:23), He did not revile; when He suffered, He did not threaten. This the Lord did, of course, through goodness and patience. But He delivered up to one judging Him unjustly (1 Pet. 2:23), or "Himself", so that there is a hyperbaton standing thus: but He delivered Himself up to those who judged according to an unjust law, because He was useless to them, being just; or He delivered up to God those who judged unjustly, that is, those who most wickedly condemned Him and without cause pressed for His death, so that, undergoing punishments, they might be instructed. For he who wishes, he says (1 Pet. 3:10), to love life and to see good days; that is, he who wishes to become eternal and incorruptible. By life he means the Lord; and by good days, that is, holy ones. For the eyes, he says (1 Pet. 3:11), of the Lord are upon the just, and His ears unto their prayers. He signifies the manifold contemplation of the Holy Spirit: But the face of the Lord is upon those who do evil (1 Pet. 3:12), that is, whether judgement, or vengeance, or manifestation. But sanctify the Lord Christ, he says (1 Pet. 3:15), in your hearts. So you have it also in the Lord's Prayer: Hallowed be, He says, Thy name (Matt. 6:9). For Christ, he says (1 Pet. 3:18), died once for our sins, the just for the unjust, that He might offer us to God, put to death indeed in the flesh, but made alive in the spirit. He says these things bringing them back to their faith. That is: He was made alive in our spirits. Coming, he says (1 Pet. 3:20), He preached to those who were once unbelieving; His appearance indeed they did not see, but the sound of His voice they heard. When, he says (1 Pet. 3:20), the long-suffering of God waits. God is so good that even through instruction He works the effect of salvation. Through the resurrection, he says (1 Pet. 3:21), of Jesus Christ; that is, the resurrection which has been brought about in us through faith. Angels being made subject to Him (1 Pet. 3:22), who are the first order; and powers made subject, which are of the second order; virtues also made subject, which are declared to belong to the third order. Who shall render account, he says (1 Pet. 4:5), to Him Who is ready to judge the living and the dead. These are instructed according to the preceding judgements. On this account also he adds (1 Pet. 4:6): On account of

Judas, qui catholicam scripsit Epistolam, frater filiorum Joseph exstans, valde religiosus; cum sciret propinquitatem Domini, non tamen dixit se ipsum fratrem ejus esse; sed quid dixit (cap. I, v. 1) Judas servus Jesu Christi, utpote Domini; frater autem Jacobi. Hoc enim verum est; frater erat ejus, Joseph. Subintroierunt enim quidam, inquit (v. 4), homines impii qui olim praescripti et praedestinati erant in judicium Dei nostri, non ut fiant impii, sed exsistentes jam impii, in judicium praescripti sunt.

Jude, who wrote the Catholic Epistle, being a brother of the sons of Joseph, and very religious, though he knew of his kinship with the Lord, nevertheless did not say that he himself was His brother; but what he said (Jude 1) is: Jude, servant of Jesus Christ, as of the Lord; but brother of James. For this is true: he was his brother, [the son] of Joseph. For certain men have crept in, he says (Jude 4), ungodly men, who were long ago prescribed and predestined to the judgement of our God; not that they might become ungodly, but, being already ungodly, they were prescribed to judgement.

Editors' notes and page, col. 731

Footnotes

(a) ‹anchor: Sanctificetur nomen, inquit, tuum› · call in col 731

Matth. VI, 9.

Matthew 6:9.

(printed under page 365) (b), (c): printed under page 365 below this column, but called in col 732 (‹ut vivat spiritu›, ‹patribus nostris›); set in n732.

Editors' prose

II. AEJUSDEM ADUMBRATIONES IN EPISTOLAM JUDAE.

II.

Page

running head: 731 CLEMENTIS ALEXAN[DRINI ...] (right part cut off in the image)
marginal letters: A ‹maledicerelur, inquit (v. 23), non maledicebat; cum›; B ‹preces eorum. Multiformem Spiritus sancti specula-›; C ‹bonus Deus, ut etiam per eruditionem salutis ope-›; D ‹369 Judas, qui catholicam scripsit Epistolam, fra-›
old-edition numerals: 369 before ‹Judas, qui catholicam›
other: a title band printed ACROSS the page in mid-page (II. EJUSDEM ADUMBRATIONES IN ... ; the right half lies in col 732's image, read here only as far as "IN") splits both columns: NOT set here; set by the settle step at the move, full_width. Paragraphs in reading order: 731's text above the band = 1 paragraph (the end of the 1 Peter adumbrations, continued at the top of 732: hoc enim et mortuis ...), then 731's text below the band = 1 paragraph (Jude). Hence --fullwidth 731:1:1.

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hoc enim et mortuis evangelizatus est, nobis qui quondam videlicet exstabamus infideles. Ut judicentur quidem secundum hominem, inquit (ibid.), in carne, vivant autem secundum Deum in spiritu. Quia a fide videlicet exciderunt; dum adhuc in carne sunt, judicantur secundum judicia praecedentia ut poeniteant. Idcirco et subnectit, dicens : Vivant in spiritu secundum Deum. Sic Paulus quoque; nam et ipse tale aliquid dicit quem tradidi (inquiens) Satanae, ut vivat spiritu. (Cap. IV, v. 10) : Sicut boni, videlicet dispensatores multiformis gratiae Dei. Similiter et Paulus : Multifarie, inquit, et multis modis Deus olim locutus est patribus nostris. Gaudete, inquit (v. 13), communicantes passionibus Christi : hoc est si justi estis, propter justitiam patimini, sicut Christus pro justitia passus est, Beati, inquit (v. 14), quoniam qui est ejus honoris, et virtutis Dei Spiritus, super vos requiescit. Hoc possessivum, ejus, et angelicum spiritum significat; gloria quippe Dei, illi sunt per quos secundum fidem et justitiam glorificatur ad gloriam honorabilem, secundum profectum introductorum fidelium. Potest etiam sic intelligi Spiritus Dei super nos; hoc est, qui secundum fidem animae supervenit, veluti venustas quaedam mentis et animi pulchritudo. Quoniam, inquit (v. 17), tempus judicii inchoandi a domo Domini. His enim, in persecutionibus constitutis, judicium consequetur. Deus autem, inquit (cap. V, v. 10), totius gratiae. Totius gratiae dixit, quoniam bonus est, et omnium bonorum dator est ipse. Salutat vos Marcus filius meus (v. 14). Marcus Petri sectator, palam praedicante Petro Evangelium Romae coram quibusdam Caesareanis equitibus, et multa Christi testimonia proferente; penitus ab eis ut possent quae dicebantur memoriae commeudare, scripsit ex his quae Petro dicta sunt, Evangelium quod secundum Marcum vocitatur. Sicut Lucas quoque, et Actus apostolorum stylo exsecutus agnosceret, et Pauli ad Hebraeos interpretatus Epistolam.

this cause was the Gospel preached also to the dead (1 Pet. 4:6), namely to us who once were unbelievers. That they might be judged indeed according to men in the flesh, he says (1 Pet. 4:6), but live according to God in the spirit. Because, namely, they have fallen away from the faith; while they are still in the flesh, they are judged according to preceding judgements so that they may repent. For this reason he also subjoins, saying: That they may live in the spirit according to God. So Paul also; for he himself too says something of this sort: whom I have delivered (saying) unto Satan, that he may live in the spirit (1 Cor. 5:5). (Chapter IV, v. 10): As good—namely, stewards of the manifold grace of God (1 Pet. 4:10). Similarly Paul also: In many ways, he says, and in many manners God spoke of old to our fathers (Heb. 1:1). Rejoice, he says (1 Pet. 4:13), partaking in the sufferings of Christ: that is, if you are righteous, you suffer for righteousness' sake, just as Christ suffered for righteousness. Blessed are you, he says (1 Pet. 4:14), because the Spirit of His honour, and of the power of God, rests upon you. This possessive, His, also signifies the angelic spirit; for the glory of God are those through whom according to faith and righteousness He is glorified unto honourable glory, according to the advancement of the initiated faithful. The Spirit of God upon us can also be understood thus: that is, He Who comes upon the soul according to faith, like a certain comeliness of mind and beauty of soul. For, he says (1 Pet. 4:17), the time is come for judgement to begin at the house of the Lord. For when these have been set in persecutions, judgement will follow. Now the God, he says (1 Pet. 5:10), of all grace. Of all grace, he said, because He is good, and He Himself is the giver of all good things. Mark my son salutes you (1 Pet. 5:13). Mark, the follower of Peter, while Peter was publicly preaching the Gospel at Rome before certain of Caesar's knights and putting forward many testimonies of Christ, on being thoroughly [entreated] by them that they might be able to commit to memory the things that were being spoken, wrote from the things that were spoken by Peter the Gospel which is called according to Mark. Just as Luke also both recognized the Acts of the Apostles, having set them forth with his pen, and translated Paul's Epistle to the Hebrews.

Quoniam Dominus Deus semel populum, inquit (v. 5), de terra Aegypti liberans, deinceps eos qui non crediderunt, perdidit; ut eos videlicet per supplicium erudiret. In praesenti quippe tempore puniti sunt et perierunt propter eos qui salvantur, donec convertantur ad Dominum. Angelos vero, inquit (v. 6) qui non servaverunt proprium principatum, scilicet quem acceperunt secundum profectum, sed dereliquerunt, inquit (ibid.), suum habitaculum, coelum videlicet ac stellas significans, apostatae facti sunt et

Because the Lord God, having once saved the people, he says (Jude 5), out of the land of Egypt, afterwards destroyed those who did not believe; namely, that He might instruct them through punishment. For in the present time they were punished and perished for the sake of those who are saved, until they turn to the Lord. And the angels, he says (Jude 6), who did not keep their own principality, namely that which they received according to advancement, but forsook, he says (Jude 6), their own habitation, signifying namely heaven and the stars, became apostates and

Editors' notes and page, col. 732

Footnotes

(b) ‹anchor: Satanae, ut vivat spiritu› · call in col 732

I Cor. V, 5.

1 Corinthians 5:5.

(printed under page 365)

Heb. I, 1.

Hebrews 1:1.

(printed under page 365)

Page

running head: MENTIS ALEXANDRINI 732
marginal letters: A hoc enim; B patimini, sicut; C tor est; D Quoniam Dominus
old-edition numerals: ✠ (Potter p. 998) before ‹qui non crediderunt›
misprint as printed: commeudare (for commendare), kept.
other: Latin only, no Greek printed; full-width heading II. EJUSDEM ADUMBRATIONES IN EPISTOLAM JUDÆ. across cols. 731-732 before Quoniam Dominus, cut off at left edge, not set

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vocati. In judicium, inquit (ibid.), magnae diei vinculis perpetuis sub caligine reservavit. Vicinum terris locum, hoc est caliginosum aerem significat. Vincula vero dixit amissionem honoris in quo constiterant, et cupiditatem infirmarum rerum; cupiditate quippe devincti propria, converti non queunt. Sicut Sodoma, inquit (v. 7), et Gomorrha. Quibus significat Dominus remissius esse, et eruditos poenituisse. Similiter iisdem, inquit (v. 8), et hi somniantes, hoc est qui somniant imaginatione sua libidines et reprobas cupiditates, bonum esse putantes, non illud quod vere bonum est, et omni bono superius. Carnem quidem, inquit (ibid.), maculant, dominationem autem spernunt, majestatem autem blasphemant; hoc est solum Dominum qui vere Dominus noster est, Jesus Christus, et solus laudabilis. Majestatem, inquit, blasphemant, hoc est angelos. (V. 9) : Quando Michael archangelus cum diabolo disputans, altercabatur de corpore Moysis : hic confirmat assumptionem Moysis. Michael autem hic dicitur qui per propinquum nobis angelum altercabatur cum diabolo. Hi autem, inquit (v. 10), quaecunque quidem ignorant, blasphemant. Quaecunque autem naturaliter tanquam muta animalia noverunt, in his corrumpuntur. Significat eos comedere ac bibere, et rebus venereis indulgere, et alia eos perpetrare dicit quae sunt communia cum animalibus ratione carentibus. Vae illis, inquit (v. 11), quia in via Cain abierunt. Sic etiam peccato Adae subjacemus secundum peccati similitudinem. Nubes, inquit (v. 12), sine aqua; hoc est, qui verbum divinum et fecundum in se non possident. Ob hoc, inquit (ibid.), et a ventis, et spiritibus violentis, hujusmodi circumferuntur homines. Arbores, inquit (ibid.), autumnales infructuosae, et infideles videlicet, qui nullum fructum fidelitatis apportant. Bis, inquit (ibid.), mortuae; semel scilicet quando delinquendo peccarunt; secundo vero, quando suppliciis contradentur secundum praedestinata Dei judicia : mors quippe reputanda est, etiam quando quisque haereditatem non continuo promereretur. Fluctus, inquit (v. 13), ferocis maris. His verbis vitam gentilem significat, quorum ambitionis abominabilis est finis. Sidera errantia, hoc est errantes et apostatas significat, ex hujusmodi stellis sunt, qui angelorum cecidere de sedibus, quibus, propter apostasiam, caligo tenebrarum reservatur in sempiternum.

were so called. Unto the judgement, he says (Jude 6), of the great day He has reserved them in everlasting chains under darkness. He signifies the place near the earth, that is, the darksome air. And He called chains the loss of the honour in which they had stood, and the desire for weak things; for being bound by their own desire, they cannot turn back. Even as Sodom, he says (Jude 7), and Gomorrah. By whom the Lord signifies that there is greater remission, and that having been instructed they repented. Likewise in the same manner as these, he says (Jude 8), these dreamers also—that is, those who dream in their imagination of lusts and reprobate desires, thinking that to be good, and not that which is truly good and superior to every good—defile the flesh indeed, he says (Jude 8), and despise dominion, and blaspheme majesty; that is, the only Lord Who is truly our Lord, Jesus Christ, and alone praiseworthy. They blaspheme majesty, he says, that is, the angels. (Jude 9): When Michael the archangel, disputing with the devil, contended about the body of Moses: here he confirms the Assumption of Moses. Moreover, Michael is here called he who through an angel near to us contended with the devil. But these, he says (Jude 10), blaspheme whatever things indeed they do not know; and whatever things they naturally know, like dumb beasts, in these they are corrupted. He signifies that they eat and drink, and indulge in sexual pleasures, and he says that they commit other things which are common with animals devoid of reason. Woe unto them, he says (Jude 11), for they have gone in the way of Cain. Thus also we are subject to the sin of Adam according to the likeness of his sin. Clouds, he says (Jude 12), without water; that is, those who do not possess in themselves the divine and fruitful word. Wherefore, he says (Jude 12), such men are carried about both by winds and by violent spirits. Autumn trees, he says (Jude 12), unfruitful—namely, the unbelieving, who bring forth no fruit of fidelity. Twice, he says (Jude 12), dead; once, namely, when by transgressing they sinned; and a second time, when they shall be delivered over to punishments according to the predestined judgements of God: for death must indeed be reckoned even when anyone would not straightway merit the inheritance. Raging waves, he says (Jude 13), of the fierce sea. By these words he signifies the Gentile life, the end of whose ambition is abominable. Wandering stars (Jude 13)—that is, he signifies wanderers and apostates; of such stars are those who fell from the seats of the angels, for whom, on account of their apostasy, the mist of darkness is reserved for ever.

Prophetavit autem de his septimus, inquit (v. 14), ab Adam Enoch. His verbis prophetiam comprobat. Isti, inquit (v. 19), segregantes, fideles ab infidelibus, secundum propriam infidelitatem redarguti. Et iterum discernentes a carnibus. Animales, inquit (ibid.), Spiritum non habentes : Spiritum scilicet qui est per fidem secundum usum justitiae superveniens. Vos autem, inquit (v. 20), charissimi, superaedificantes vosmetipsos sanctissima vestra fide in Spiritu sancto. Quosdam autem, inquit (v. 21), salvate de igne rapientes (v. 22), quibusdam vero miseremini in timore, id est eos qui in ignem cadunt, doceatis ut semetipsos liberent. Odientes, inquit (v. 23), eam quae carnalis est maculatam tunicam; animae videlicet tunica macula est, spiritus concupiscentiis pollutus carnalibus. Ei autem, inquit (v. 24), qui potens est conservare vos sine offensione, et constituere ante conspectum gloriae suae immaculatos in laetitia. In conspectu gloriae suae dicit, coram angelis. Immaculatos autem constituendos, angelos factos, cum dicit Daniel de populo, et venit in conspectu Domini, non hoc dicit quoniam vidit Deum; hoc enim impossibile est ut quisque non mundo corde videat Deum : sed hoc dicit, quia cuncta quaecunque faciebat populus, in conspectu erant Dei, et manifesta illi constabant; hoc est quoniam nihil absconditum est a Domino. In Evangelio vero secundum Marcum interrogatus Dominus a principe sacerdotum si ipse esset Christus Filius Dei benedicti; respondens dixit : Ego sum, et videbitis Filium hominis a dextris sedentem virtutis. Virtutes autem significant sanctos angelos. Proinde etiam cum dicit a dextris Dei, eosdem ipsos dicit propter aequalitatem et similitudinem angelicarum sanctarumque virtutum qui nominantur nomine Dei. Eum ergo sedere in dextra dicit, hoc est in eminenti honore requiescere. In aliis autem Evangeliis dicitur principi sacerdotum interroganti si ipse esset Filius Dei, non e contra respondisse. Sed quid dixit? Vos dicitis. Satis bene respondens. Si enim diceret, sicut vos intelligitis, mentiretur utique non se confitens Filium Dei, illi non ita de illo sentiebant; dicens autem, vos dicitis, vere locutus est. Quod enim non sapiebant, verbis dicebant, hoc ille verum esse confessus est.

And Enoch also, the seventh from Adam, prophesied of these, he says (Jude 14). By these words he confirms the prophecy. These are they, he says (Jude 19), who separate themselves—the faithful from the unbelieving, convicted according to their own unbelief; and again separating from the flesh. Sensual, he says (Jude 19), not having the Spirit: namely, the Spirit Who comes upon us through faith according to the practice of righteousness. But you, beloved, he says (Jude 20), building up yourselves on your most holy faith in the Holy Spirit. And some, he says (Jude 21-22), save, snatching them out of the fire; and on some have mercy in fear, that is, teach those who fall into the fire to free themselves. Hating, he says (Jude 23), even the spotted garment which is carnal; namely, the spotted garment of the soul is a spirit polluted by carnal lusts. Now unto Him, he says (Jude 24), Who is able to keep you without stumbling, and to set you before the presence of His glory blemishless in gladness. In the presence of His glory, he means, before the angels. And that they are to be set blemishless, having become angels: when Daniel says of the people, and it came into the presence of the Lord, he does not say this because it saw God—for it is impossible that anyone not pure in heart should see God (Matt. 5:8)—but he says this because all things whatsoever the people did were in the sight of God, and stood manifest to Him; that is, because nothing is hidden from the Lord. And in the Gospel according to Mark, when the Lord was questioned by the high priest whether He Himself was the Christ, the Son of the Blessed God, He answered and said: I am, and you shall see the Son of man sitting at the right hand of Power (Mark 14:61–62). Now the Powers signify the holy angels. Accordingly, even when he says at the right hand of God, he means those very same ones, on account of the equality and likeness of the angelic and holy powers who are called by the name of God. He says, therefore, that He sits at the right hand, that is, rests in eminent honour. In the other Gospels, however, it is said that when the high priest questioned Him whether He Himself was the Son of God, He did not answer to the contrary, but what did He say? You say it (Matt. 26:64; Luke 22:70), answering well enough. For if He had said, It is as you understand, He would certainly have lied in not confessing Himself to be the Son of God, since they did not think thus of Him; whereas by saying, You say it, He spoke truly. For what they did not understand, yet said in words, this He confessed to be true.

Cap. I, v. 1 — Quod erat ab initio, quod vidimus oculis nostris, quod audivimus. Consequens Evangelium secundum Joannem, et conveniens etiam haec Epistola principium spiritale continet. Quod ergo dicit ab initio, hoc modo presbyter exponebat, quod

Chapter I, v. 1 — That which was from the beginning, which we have seen with our eyes, which we have heard (1 John 1:1). Following the Gospel according to John, and in agreement with it, this Epistle also contains a spiritual beginning. What he therefore calls from the beginning, the elder used to expound in this way, that

Editors' notes and page, col. 733

Editors' prose

III. EJUSDEM ADUMBRATIONES IN EPISTOLAM I JOANNIS.

III.

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running head: 733 FRAGMENTA.
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principium generationis separatum ab opificis principio non est. Cum enim dicit quod erat ab initio, generationem tangit sine principio Filii cum Patre simul exstantis : erat ergo Verbum aeternitatis significativum non habentis initium, sicut etiam Verbum

the beginning of generation is not separate from the beginning of the Maker. For when he says, that which was from the beginning (1 John 1:1), he touches upon the generation without beginning of the Son existing together with the Father: the Word, therefore, was significative of an eternity that has no beginning, just as also the Word

Editors' notes and page, col. 734

Footnotes

(a) ‹anchor: a dextris sedentem virtutis› · call in col 734

Marc. XIV, 61-62.

Mark 14:61–62.

(printed under page 366)

(b) ‹anchor: Sed quid dixit? Vos dicitis› · call in col 734

Matth. XXVI, 64.

Matthew 26:64.

(printed under page 366)

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ipsum, hoc est Filius Dei secundum aequalitatem substantiae unum cum Patre consistit, sempiternum est et infectum : quod semper erat Verbum, significatur dicendo, in principio erat Verbum. Quod vero dixit, quod vidimus oculis nostris, Domini significat in carne praesentiam, et manus, inquit (ibid.), nostrae contrectaverunt de verbo vitae. Non solum carnem ejus, sed etiam virtutes ejusdem Filii significat, sicut radius solis usque ad haec infima loca pertransiens, qui radius in carne veniens palpabilis factus est discipulis. Fertur ergo in traditionibus, quoniam Joannes ipsum corpus quod erat extrinsecus tangens, manum suam in profunda misisse, et ei duritiam carnis nullo modo reluctatam esse, sed locum manui praebuisse discipuli. Propter quod et infert : Et manus nostrae contrectaverunt de verbo vitae : contrectabilis utique factus est qui venit in carne, sicut et vita quae manifestata est (v. 2). Nam et in Evangelio sic dicit : Et quod factum est, in ipso vita erat, et vita erat lux hominum. Et nuntiamus, inquit (ibid.), vobis vitam aeternam quae erat apud Patrem, et palam facta vobis. Patris appellatione significat, quoniam et Filius semper erat sine initio. Quia Deus, inquit (v. 5), lumen est; non essentiam divinam exprimit, sed declarare volens majestatem Dei, quod melius est et excellentius apud homines proprie divinitati coaptavit. Sic et Paulus lumen vocans inaccessibile. Sed et ipse Joannes in eadem ipsa Epistola, Charitas, inquit, Deus est; virtutes significans Dei, quoniam clemens est et misericors, et quia lumen, hoc est justos secundum profectum animi per charitatem constituit. Lumen ergo Deus qui est inenarrabilis secundum rationem substantiae : Et tenebrae, inquit (ibid.), in eo sunt nullae, hoc est nulla iracundia, nulla passio, nulla circa quemquam mali retentio nullum perdens, sed cunctis salutem tribuens. Lumen autem significat, vel praecepta legis, vel fidem, vel doctrinam. Tenebrae vero horum contraria, non veluti altera via sit. Una quippe via est secundum praecepta divina. Monas namque Dei opus est, dyas autem et quidquid praeter monadem constat, ex vitae perversitate contingit. Et sanguis Filii ejus, inquit (v. 7), mundat nos. Doctrina quippe Domini quae valde fortis est, sanguis ejus appellata est. Quod si dixerimus quod non peccavimus, mendacem facimus eum, et verbum ejus non est in nobis (v. 9). Doctrina ejus, videlicet sive verbum, veritas est. Et si quis, inquit (cap. II, v. 1), peccaverit, consolatorem habemus ad Patrem Jesum Christum. Sicut enim apud Patrem consolator est pro nobis Dominus; sic etiam consolator est quem post assumptionem suam dignatus est mittere. Hae namque primitivae virtutes ac primo creatae, immobiles exsistentes secundum substantiam

Word itself, that is, the Son of God, exists as one with the Father according to equality of substance, is eternal and unmade: that the Word always was is signified by saying, In the beginning was the Word (John 1:1). And what he said, That which we have seen with our eyes, signifies the Lord's presence in the flesh, and our hands, he says (ibid.), have handled of the word of life. He signifies not only His flesh, but also the powers of the same Son, like a ray of the sun passing through even to these lowest places, which ray coming in the flesh was made palpable to the disciples. It is related accordingly in the traditions, that John, touching the outward body itself, thrust his hand into its depths, and that the hardness of the flesh in no way resisted him, but gave way to the disciple's hand. Wherefore he also subjoins: And our hands have handled of the word of life: he who came in the flesh was certainly made capable of being handled, just as the life also was made manifest (v. 2). For in the Gospel too he speaks thus: And that which was made, in Him was life, and the life was the light of men (John 1:3–4). And we declare, he says (ibid.), unto you the eternal life which was with the Father, and was made manifest unto you. By the appellation of Father he signifies that the Son also always was without beginning. That God, he says (v. 5), is light; he does not express the divine essence, but wishing to declare the majesty of God, he has applied to the divinity properly what is better and more excellent among men. Thus Paul also calls it light unapproachable (1 Tim. 6:16). Moreover John himself also in this very same Epistle says, God is love (1 John 4:16); signifying the virtues of God, because He is merciful and compassionate, and because as light, that is, through love He establishes the righteous according to the progress of the soul. God therefore is light, Who is unutterable according to the principle of substance: And in Him, he says (ibid.), is no darkness at all, that is, no wrath, no passion, no harbouring of evil towards anyone, destroying no one, but bestowing salvation on all. Light moreover signifies either the precepts of the law, or faith, or teaching. Darkness, on the other hand, is the opposite of these, not as though there were another way. For there is one way according to the divine precepts. For the monad is the work of God, whereas the dyad and whatever exists beside the monad comes about from perversity of life. And the blood of His Son, he says (v. 7), cleanses us. For the teaching of the Lord, which is very strong, has been called His blood. If we say that we have not sinned, we make Him a liar, and His word is not in us (v. 9). His teaching, namely, or word, is truth. And if any man, he says (1 John 2:1), sin, we have an Advocate with the Father, Jesus Christ. For just as the Lord is an Advocate for us with the Father, so also he whom He deigned to send after His assumption is an advocate. For these primitive and first-created powers, remaining immovable according to substance,

Editors' notes and page, col. 735

Footnotes

(a) ‹anchor: not visible (call above the cropped page foot)› · call in col 735 or 736 (not visible)

Joan. I, 1.

John 1:1.

(printed under page 367)

(b) ‹anchor: not visible (call above the cropped page foot)› · call in col 735 or 736 (not visible)

Ibid. 3, 4.

Ibid. [John 1:]3, 4.

(printed under page 367)

I Tim. VI, 16.

1 Timothy 6:16.

(printed under page 367)

(d) ‹anchor: Charitas, inquit, Deus est› · call in col 735

I Joan. IV, 16.

1 John 4:16.

(printed under page 367)

(e) ‹anchor: not visible (call above the cropped page foot)› · call in col 735 or 736 (not visible)

I Reg. III, 3 seqq.

1 Kings [1 Samuel] 3:3 ff.

(printed under page 367)

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III Reg. XIX.

3 Kings [1 Kings] 19. [The numeral is blurred in the scan; it reads as III.]

(printed under page 367)

(g) ‹anchor: not visible (call above the cropped page foot)› · call in col 735 or 736 (not visible)

Phil. II, 10.

Philippians 2:10.

(printed under page 367)

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marginal letters: A bum ipsum, hoc est; B Propter quod et infert :; C quoniam clemens est; D nos. Doctrina quippe
old-edition numerals: 371 after nos.
other: Latin only, no Greek printed; begins mid-word bum from col 734 (Ver-); ends mid-word sub- across column break

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et cum subjectis angelis et archangelis, cum quibus vocantur aequivoce, diversas operationes efficiunt. Sic etiam et Moyses Michael angeli virtutem per vicinum sibi et infimum angelum vocat. Similiter quoque in prophetis sanctis invenimus, sed Moysi quidem propinquus ac vicinus angelus apparuit. Exaudivit eum, et locutus ei Moyses, manifeste facie ad faciem. Aliis autem prophetis secundum operationem angelorum motus quidam fiebat, veluti audientium ac videntium. Idcirco et soli audiebant, solique cernebant, sicut et in Samuele manifestatur; Elisaeus etiam solus audiebat vocem, qua vocatus est. Si autem esset manifesta et communis vox, ab omnibus praesentibus audiretur; nunc autem a solo in quo operabatur motus qui ab angelo fiebat, audita est. Non solum cutem, inquit (v. 2), pro nostris peccatis Dominus propitiator est, hoc est fidelium, sed etiam pro toto mundo; proinde universos quidem salvat, sed alios per supplicia convertens, alios autem spontanea assequentes voluntate, et cum honoris dignitate, ut omne genu flectatur ei, coelestium, terrestrium et infernorum; hoc est angeli, homines et animae quae ante adventum ejus de hac vita migravere temporali. Et in hoc cognoscimus quoniam novimus eum, si mandata ejus custodiamus (v. 3); qui enim intellector est, utique et opera perficit quae pertinent ad virtutis officium. Qui vero opera perficit, non continuo etiam intellector est. Potest enim esse rectarum operationum, non tamen intelligibilium sacramentorum cognitor; demum sciens quaedam opera perfici timore supplicii, quaedam vero propter repromissionem remunerationis, docet, perfectionem intellectualis hominis per charitatem opera complentis : proinde subjungit ac dicit (v. 5) : Qui vero custodit verbum ejus vere; in hoc charitas Dei perfecta est. In hoc enim cognoscimus, quoniam in ipso sumus secundum fidem et secundum charitatem. Non mandatum novum scribo vobis, sed mandatum vetus quod habuistis a principio (v. 7), per legem scilicet et prophetas. Ubi dicitur unus est Deus. Idcirco et infert (ibid.) : Quoniam mandatum vetus est verbum quod audistis. Iterum autem dicit (v. 8): Mandatum autem hoc est quod tenebrae transierunt, perversionis scilicet, et lumen verum ecce jam claruit; secundum fidem scilicet, secundum intellectum, secundum testamentum, secundum praeparata judicia in hominibus operans. Qui dicit se, inquit (v. 9), in lumine esse, in lumine dicit in veritate. Et fratrem suum, inquit (ibid.), odit. Fratrem videlicet dicit non solum proximum, sed et Dominum. Oderunt enim eum infideles, et non custodientes mandata ejus. Propter quod etiam infert (v. 10) : Qui diligit fratrem suum, in lumine permanet, et scandalum in eo non est. Deinde profectus et provectiones

along with the subject angels and archangels with whom they are equivocally named, effect diverse operations. Thus Moses also calls upon the power of the angel Michael through an angel that was near to him and lowest. Similarly we find in the holy prophets as well; but to Moses indeed a near and neighbouring angel appeared. [The angel] heard him, and Moses spoke to him manifestly, face to face. In the other prophets, however, according to the operation of angels, a certain movement took place, as of persons hearing and seeing. Therefore they alone heard, and they alone beheld, just as is made manifest in the case of Samuel (1 Sam. 3); Elisha also alone heard the voice by which he was called (1 Kgs. 19). Yet if it had been a manifest and common voice, it would have been heard by all who were present; whereas now it was heard by him alone in whom the movement made by the angel operated. And not only for our sins, he says (1 John 2:2), is the Lord the propitiator, that is, for those of the faithful, but also for the whole world; accordingly He saves all indeed, but converting some through punishments, and others who follow of their own free will and with the dignity of honour, that every knee should bow to Him, of things in heaven, and things on earth, and things under the earth (Phil. 2:10); that is, angels, men, and the souls which migrated from this temporal life before His coming. And hereby we do know that we know Him, if we keep His commandments (1 John 2:3); for he who is a man of understanding certainly also performs the works which pertain to the duty of virtue. Yet he who performs the works is not straightway also a man of understanding. For a man may be a knower of right operations, and yet not of the intelligible mysteries; finally, knowing that some works are performed from fear of punishment, and some on account of the promise of reward, he teaches the perfection of the man of understanding who fulfils works through love: accordingly he subjoins and says (1 John 2:5): But whoso keeps His word, in him verily is the love of God perfected. Hereby know we that we are in Him, according to faith and according to love. I write no new commandment unto you, but an old commandment which you had from the beginning (1 John 2:7), namely through the law and the prophets, where it is said, God is one. Therefore he also adds (1 John 2:7): The old commandment is the word which you have heard. And again he says (1 John 2:8): But this is the commandment, that the darkness is past, namely of perversity, and behold, the true light now shines; working in men, namely, according to faith, according to understanding, according to the covenant, according to prepared judgements. He that says, he says (1 John 2:9), he is in the light, means in the light in truth. And hates his brother, he says (1 John 2:9). By brother he means namely not only our neighbour, but also the Lord. For unbelievers and those who do not keep His commandments hate Him. Wherefore he also adds (1 John 2:10): He that loves his brother abides in the light, and there is none occasion of stumbling in him. Next, the advances and progressions

Editors' notes and page, col. 736

Footnotes

(e) ‹anchor: sicut et in Samuele manifestatur› · call in col 736

1 Reg. III, 3 seqq.

1 Samuel 3:3 ff.

(printed under page 367)

(f) ‹anchor: audiebat vocem, qua vocatus est› · call in col 736

III Reg. XIX.

1 Kings 19.

(printed under page 367)

(g) ‹anchor: terrestrium et infernorum› · call in col 736

Phil. II, 10.

Philippians 2:10.

(printed under page 367)

(87) ‹anchor: non continuo etiam intellector› · call in col 736

Gnosticus, ex Clementis dialecto.

[Intellector renders] "gnostic", in Clement's idiom.

(printed under page 367) (a)–(d): printed under page 367, but called in col 735; set in n735.

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misprints (kept as printed): ‹Non solum cutem› for autem (QA Q2a, read on the page)

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significat animarum adhuc in carne positarum, et filiolos quidem vocare eos quibus sunt remissa peccata propter nomen Domini; nam multi solo credunt nomine. Patres autem perfectos appellat, eos qui intellexerunt quod erat ab initio, et intelligibiliter perceperunt (v. 13). Filium videlicet de quo supra dixit, quod erat ab initio. Scribo, inquit (ibid.), vobis, juvenes, quia vicistis malignum. Fortes juvenes contemnentes voluptates; malignum diaboli extollentiam significat. Filii autem cognoscunt Patrem, utpote qui ab idolis confugerunt, et ad unum Deum convocati sunt. Quoniam mundus, inquit (v. 15), in maligno est. Nonne mundus et omnia quae in mundo sunt, creatura Dei dicuntur, et haec valde bona? Sed concupiscentia carnis et oculorum, et ambitio saeculi (v. 16), quae ex vitae perversione contingunt, non ex Patre, sed ex mundo est, et ex vobis. Idcirco et mundus pertransiet et concupiscentia ejus (v. 17) : qui vero fecerit voluntatem Dei et mandata ejus, permanet in aeternum. Ex nobis, inquit (v. 19), exierunt, sed non erant ex nobis; neque angeli apostatae, neque homines cadentes, sed ut manifestentur quoniam non sunt ex nobis. Clare satis discernit genus electorum et perditorum, et illud quidem quod in fide permanens, unctionem habet a sancto, quae fit secundum fidem. Qui vero non permanet in fide, mendax est, et antichristus. Qui dicit, inquit (v. 22), quia Jesus non est Christus. Jesus enim Salvator et liberator et Christus rex : qui negat Filium (v. 23), ignorando eum, nec Patrem habet, neque cognoscit eum. Qui vero cognoscit Filium et Patrem secundum scientiam novit; cum manifestatus fuerit Dominus, in secundo adventu, fiduciam habebit, et non confundetur. Quae confusio est grande supplicium. Omnis, inquit (v. 29), qui facit justitiam, ex Deo natus est, secundum fidem scilicet renatus. (Cap. III, v. 1) : Propterea mundus non cognoscit nos, quoniam nec eum cognovit. Mundum dicit saeculariter in deliciis viventes. Dilectissimi, inquit (v. 2), nunc filii Dei sumus, non naturali dilectione : sed quia patrem Deum habemus. Major quippe est charitas, ut cum nullam cognationem habeamus ad Deum, diligit nos tamen, et filios suos vocat. (Ibid.): Et necdum claruit quod erimus : hoc est ad qualem perventuri sumus gloriam : Si enim manifestatus fuerit, hoc est, si perfecti fuerimus, similes ei erimus, veluti requiescentes et justificati mundi in

of souls still placed in the flesh he signifies, and that he calls little children those whose sins have been forgiven for the Lord's name's sake; for many believe in the name alone. Fathers, on the other hand, he calls the perfect, those who have understood that which was from the beginning, and have perceived it intelligibly (1 John 2:13): namely the Son, of Whom he said above, That which was from the beginning. I write, he says (1 John 2:13), unto you, young men, because you have overcome the wicked one. Strong young men are those who despise pleasures; by the wicked one he signifies the arrogance of the devil. And the children know the Father, inasmuch as they have fled from idols and have been called together unto the one God. Because the world, he says (1 John 2:15), lies in wickedness. Are not the world and all things that are in the world called the creation of God, and very good? Yet the lust of the flesh and of the eyes, and the pride of life (1 John 2:16), which arise from perversity of life, is not of the Father, but is of the world, and of yourselves. Therefore the world also shall pass away, and the lust thereof (1 John 2:17): but he that does the will of God and His commandments abides for ever. They went out from us, he says (1 John 2:19), but they were not of us; neither the apostate angels nor falling men, but that they might be made manifest that they are not of us. Clearly enough he distinguishes the race of the elect and that of the lost, and that race indeed which abides in faith has an unction from the Holy One, which comes about according to faith. But he who does not abide in faith is a liar and antichrist: Who says, he says (1 John 2:22), that Jesus is not the Christ. For Jesus is Saviour and deliverer, and Christ is King: whosoever denies the Son (1 John 2:23), by being ignorant of Him, the same has not the Father, nor knows Him. But he who knows the Son knows the Father also according to knowledge; when the Lord shall be manifested at His second coming, he will have confidence, and will not be confounded. Which confusion is a great punishment. Every one, he says (1 John 2:29), that does righteousness is born of God, namely reborn according to faith. (1 John 3:1): Therefore the world knows us not, because it knew Him not. By the world he means those who live worldlily in pleasures. Beloved, he says (1 John 3:2), now are we the sons of God, not by natural affection, but because we have God as our Father. For the love is all the greater that, though we have no kinship towards God, He nevertheless loves us and calls us His sons. (1 John 3:2): And it does not yet appear what we shall be: that is, unto what sort of glory we shall attain: But if He shall be manifested, that is, if we are made perfect, we shall be like Him, as reposing and justified, pure in

virtute, ut ipsum vultum ejus videamus sicuti est. comprehensibiliter. (V. 8) : Qui vero facit injustitiam, ex diabolo est, hoc est ex patre diabolo : eamdemque consectans et eligens. Ab initio, inquit (ibid.), diabolus peccat. Ab initio scilicet a quo peccare coepit inconvertibiliter in peccando perseverans. Omnis, inquit (v. 9), qui natus ex Deo est, non peccat, quia semen ejus in eo manet. Verbum ejus videlicet in eo qui secundum fidem renatus est. (V. 10) : Sic filios Dei intelligimus sicut et filios diaboli, similia diabolo eligentes; sic etiam ex maligno esse dicitur. (V. 15) : Omnis qui odit fratrem suum, homicida est. In hoc enim secundum infidelitatem Christus moritur : recte itaque subjungit dicens (ibid.) : Et scitis quia omnis homicida et infidelis non habet vitam aeternam in seipso manentem. In mente quippe fideli vivens Christi permanet, ipse enim pro nobis (v. 16), hoc est pro credentibus, animam suam posuit; hoc est pro apostolis. Si ergo pro apostolis animam suam posuit, apostolos autem ejus dicit semetipsos, tanquam si diceret, nos, inquam, apostoli, propter quos animam suam posuit, debemus pro fratribus animas ponere (ib.), salus quippe proximorum, apostolorum erat gloria, quia major est, inquit (v. 20), Deus corde nostro, hoc est virtus Dei conscientia quae subsequetur animam, propter quod subjungit et dicit (ibid.) : Quoniam cognoscit omnia. (V. 21): Charissimi, si cor nostrum non redarguat nos, fiduciam habebit apud Deum. (Cap. IV, v. 2) : In hoc cognoscimus quia manet in nobis, de spiritu quem dedit nobis secundum episcopatum, scilicet et providentiam futurorum. Perfecta, inquit (v. 18), charitas foras mittit timorem. Perfectio namque fidelis hominis charitas est. Iste est, inquit (cap. V, v. 6), qui venit per aquam et sanguinem; et iterum (v. 7), quia tres sunt qui testificantur, spiritus, quod est vita, et aqua, quod est regeneratio ac fides, et sanguis, quod est cognitio, et hi tres unum sunt. In Salvatore quippe, istae sunt virtutes salutiferae, et vita ipsa in ipso Filio ejus exsistit. (V. 14) : Et haec est confidentia quam habemus ad eum, quia si quid petierimus secundum voluntatem ejus, audiet nos. Non absolute dixit quod petierimus, sed quod oportet petere. (V. 19) : Et mundus omnis in maligno constitutus est; non creatura, sed saeculares homines, et secundum concupiscentias viventes. (V. 20) : Et Filius Dei venit, et dedit nobis intellectum, secundum fidem scilicet advenientem in nos, qui etiam Spiritus sanctus appellatur.

virtue, that we may see His very face as He is, comprehensibly. (1 John 3:8): But he that commits unrighteousness is of the devil, that is, of his father the devil, following after and choosing the same. From the beginning, he says (ibid.), the devil sins: namely from the beginning from which he began to sin, persevering irrecoverably in sinning. Whosoever, he says (v. 9), is born of God does not commit sin, for His seed remains in him: namely His word in him who has been reborn according to faith. (V. 10): Thus we understand the children of God as well as the children of the devil, who choose things like the devil; thus also a man is said to be of the wicked one. (V. 15): Whosoever hates his brother is a murderer. For in such a man Christ dies according to unbelief; rightly therefore he subjoins, saying (ibid.): And you know that no murderer and unbeliever has eternal life abiding in him. For in the faithful mind Christ abides living, because He Himself laid down His life for us (v. 16), that is, for believers; that is, for the apostles. If therefore He laid down His life for the apostles, and he calls the apostles themselves His, it is as though he said, We, I say, the apostles, for whose sake He laid down His life, ought to lay down our lives for the brethren (ibid.), for the salvation of their neighbours was the glory of the apostles; because God, he says (v. 20), is greater than our heart, that is, the power of God is the conscience which will follow the soul, wherefore he subjoins and says (ibid.): Because He knows all things. (V. 21): Beloved, if our heart condemn us not, it will have confidence towards God. (1 John 4:2): Hereby know we that He abides in us, by the Spirit which He has given us, namely according to oversight and foresight of future things. Perfect love, he says (v. 18), casts out fear. For the perfection of the faithful man is love. This is He, he says (1 John 5:6), that came by water and blood; and again (v. 7), For there are three that bear record: the spirit, which is life, and the water, which is regeneration and faith, and the blood, which is knowledge, and these three are one. For in the Saviour those are the saving powers, and life itself exists in His very Son. (V. 14): And this is the confidence that we have in Him, that, if we ask anything according to His will, He will hear us. He did not say absolutely whatever we ask, but what we ought to ask. (V. 19): And the whole world lies in wickedness; not the creation, but worldly men and those who live according to lusts. (V. 20): And the Son of God is come, and has given us an understanding, namely that which comes to us according to faith, which is also called the Holy Spirit.

Secunda Joannis Epistola, quae ad virgines scripta est, simplicissima est. Scripta vero est ad quamdam Babyloniam Electam nomine, significat autem

The Second Epistle of John, which is written to virgins, is very simple. Now it is written to a certain Babylonian woman named Electa, and it signifies

Editors' notes and page, col. 737

Footnotes

(88) ‹anchor: non sunt ex nobis› · call in col 737

Lapsi et apostatae.

The lapsed and apostates.

(printed under page 368)

Editors' prose

IV. EJUSDEM ADUMBRATIONES IN EPISTOLAM II JOANNIS.

IV.

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Jesum Christum venisse in carne. Nam qui habet Filium in intellectu perceptibiliter, et Patrem quoque cognoscit et magnitudinem virtutis ejus sine initio temporis operantem intelligibiliter mente continet. Si quis venit ad vos, inquit (v. 10), et hanc doctrinam non portat, non suscipiatis eum in domum, et Ave ne dixeritis ei; qui enim dixerit Ave, communicat operibus ejus malignis. Tales salutare prohibet et in hospitium suscipere. Hoc enim in

Jesus Christ to have come in the flesh. For he who has the Son perceptibly in his understanding knows the Father also, and grasps spiritually in his mind the greatness of His power working without beginning of time. If anyone comes to you, he says (2 John 10), and does not bring this doctrine, receive him not into your house, neither say Hail unto him; for he who says Hail is partaker of his evil deeds. He forbids greeting such persons and receiving them into hospitality. For in

hujusmodi non est inhumanum, sed nec conquirere vel condisputare cum talibus admonet qui non valent intelligibiliter divina tractare, ne per eos traducantur a doctrina veritatis, verisimilibus inducti rationibus. Arbitror autem, quia et orare cum talibus non oportet, quoniam in oratione quae fit in domo, postquam ob orando surgitur, salutatio gaudii est et pacis indicium.

people of this sort this is not inhumane; rather he admonishes us not even to inquire or dispute together with such men who are unable to treat of divine things spiritually, lest through them people be led away from the teaching of the truth, induced by plausible arguments. And I think that we ought not even to pray with such men, because in the prayer which is made in the house, after rising from prayer, the salutation is a token of joy and peace.

Editors' notes and page, col. 739

Footnotes

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(printed under page 369)

(89) Ἐκ Νικητοῦ. Prima fragmenti hujusce sententia occurrit superius in Strom. iv, pag. 636: Ἰὼβ δὲ ὁ δίκαιος, Αὐτὸς, φησὶ, γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ· οὐ κτημάτων γυμνὸς, (τοῦτο μὲν γὰρ μικρόν τε καὶ κοινόν·) ἀλλ' ὡς δίκαιος, γυμνὸς ἄπεισι κακίας τε καὶ ἁμαρτίας, καὶ τοῦ ἑπομένου τοῖς ἀδίκως βιώσασιν ἀειδοῦς εἰδώλου. Quae sequuntur, non tam ipsius Clementis esse videntur, quam alterius cujuspiam auctoris, cujus nomen e Nicetae Catena excidit quod in hujusmodi operibus saepe alias fit.

"From Nicetas." The first sentence of this fragment occurs above, in Stromata IV, p. 636: "Job the just says, 'Naked I came out of my mother's womb, and naked shall I return thither': naked not of possessions (for that is a small and common thing), but as a just man he departs naked of vice and sin, and of the shapeless phantom that follows those who have lived unjustly." What follows seems to belong not so much to Clement himself as to some other author, whose name has dropped out of Nicetas's Catena, as often happens elsewhere in works of this kind.

(printed under page 369)

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Ἀλλὰ τὰ τοῦ Ἰὼβ κομψότερον μὲν οὕτω νοητέον· γυμνὸς κακίας καὶ ἁμαρτίας, ὡς ἐκ κοιλίας μητρὸς, ἐκ τῆς γῆς κατ' ἀρχὰς διεπλάσθην, γυμνὸς εἰς τὴν γῆν καὶ ἀπελεύσομαι· γυμνὸς οὐ κτημάτων, τοῦτο γὰρ μικρόν τε καὶ κοινὸν, ἀλλὰ κακίας καὶ πονηρίας, καὶ τοῦ ἑπομένου τοῖς ἀδίκως βιώσασιν ἀειδοῦς εἰδώλου· κατὰ δὲ τὸ πρόχειρον, πάντες ἄνθρωποι καὶ γυμνοὶ γεννώμεθα, καὶ γυμνοὶ πάλιν ἐκφερόμεθα, τοῖς ἐνταφίοις μόνοις σπαργάνοις δεσμούμενοι. Ἄλλον γὰρ ἡμῖν ὁ Θεὸς προηυτρέπισε βίον, καὶ τοῦ πρὸς ἐκεῖνον δρόμου τὴν παροῦσαν ζωὴν ὁδὸν κατεσκεύασε, τὰς παρὰ τῆς κτήσεως χρείας εἰς ἐφόδια μόνον τῆς ὁδοῦ κατατάξας· ταύτην δὲ ἡμῖν τὴν ὁδὸν ἐξελθοῦσιν ὁ τῶν κτηθέντων ἀσυνόδευτος πλοῦτος. Οὐδὲν γὰρ ὧν ἐσχήκαμεν, ἔχομεν ἴδιον, ἑνὸς κτήματος μόνον τῆς εὐσεβείας ἐσμὲν ἰδιοκτήτορες· ταύτην ἡμᾶς θάνατος ἐπελθὼν οὐ συλήσει, τῶν ἄλλων δὲ ἁπάντων ἐκβαλεῖ καὶ μὴ θέλοντας· εἰς ὑποκατάστασιν γὰρ τὴν βιωτικὴν πάντες παρελάβομεν κτῆσιν, καὶ μόνον ταύτης τὴν χρῆσιν ἕκαστος καρπωσάμενος ἄπεισι, βραχὺ παρὰ τοῦ βίου κομιζόμενος μνῆμα· τοῦτο γὰρ πάσης εὐημερίας τὸ τέλος, τοῦτο τῶν βιωτικῶν ἀγαθῶν τὸ συμπέρασμα. Καλῶς ἄρα τὸ βρέφος, τῆς γαστρὸς παρακύψαν, θρήνων εὐθέως, οὐ γέλωτος ἄρχεται· κλαίει γὰρ ὥσπερ τοῦ βίου καταβοῶν, παρ' οὗ θνησιμαίων ἐκ προοιμίων ἀπογεύεται δώρων· τεχθὲν γὰρ χεῖρας εὐθέως σπαργανοῦται, καὶ πόδας, καὶ δεσμοῖς ἐνειλημένον ἀπολαύει τῆς θηλῆς. Ὢ προοιμίου ζωῆς, προδρόμου νεκρώσεως! Ἄρτι τὸ βρέφος εἰς ζωὴν παρελήλυθε, καὶ νεκρῶν εὐθέως αὐτῷ στολισμὸς προσηνέχθη· ὑπομιμνήσκει γὰρ τοῦ τέλους τοὺς τεχθέντας ἡ φύσις. Διὸ καὶ τὸ παιδίον γεννηθὲν ἀποδύρεται, καθάπερ τῇ μητρὶ διὰ τοῦ θρήνου βοῶν· Τί με πρὸς ταύτην, ὦ μῆτερ,

Yet the words of Job may be understood more subtly thus: Naked of vice and sin, as from a mother's womb, I was fashioned out of the earth at the beginning, and naked into the earth I shall also depart; naked, not of possessions—for that is a small and common thing—but of vice and wickedness, and of the unsightly phantom that attends those who have lived unrighteously. According to the obvious sense, however, all we men are both born naked and carried out again naked, bound only in funeral swaddling-bands. For God has prepared beforehand another life for us, and has constructed the present life as a road for the course towards that one, appointing the uses derived from possessions only as provisions for the road; and when we have gone forth from this road, the wealth of the things we have acquired does not accompany us. For of the things we have had, we hold nothing as our own; of one possession alone, godliness, are we the rightful owners: when death comes upon us, it will not rob us of this, whereas it will cast us out of all other things even against our will; for we have all received worldly possessions for a temporary tenure, and each one, having reaped only the use of them, departs, receiving from life a narrow tomb; for this is the end of all prosperity, this the conclusion of worldly goods. Rightly then does the infant, upon peering out of the womb, straightway begin with wailing and not with laughter; for it weeps as though crying out against life, from which from the very outset it tastes of deadly gifts; for as soon as it is born, its hands and feet are straightway swaddled, and wrapped in bonds it partakes of the breast. O prelude of life, forerunner of death! The infant has just come into life, and straightway the array of the dead has been brought to it; for nature reminds those who are born of the end. Wherefore also the child, when born, laments, as though crying out to its mother through its wailing: Why, O mother,

Editors' notes and page, col. 740

Footnotes

(89): called in the heading band (after ΝΙΚΗΤΟΥ) set in this column, printed under page 369 across both columns; set in n739.

Editors' prose

ΕΚ ΝΙΚΗΤΟΥ ΗΡΑΚΛΕΙΑΣ ΜΗΤΡΟΠΟΛΙΤΟΥ ΕΙΣ ΙΩΒ ΕΞΗΓΗΣΕΩΣ.

From the Exposition on Job of Nicetas, Metropolitan of Heraclea.

EX NICETAE CATENA IN JOB.

From the Catena of Nicetas on Job.

(Cap. 1, vers 21.)

(Chapter 1, verse 21.)

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PG 9:741

τὴν ζωὴν ἀπεκύησας, ἐν ᾗ τοῦ ζῆν ἡ προσθήκη προκοπὴ πρὸς τὸν θάνατον; Τί με πρὸς πολυτάραχον αἰῶνα παρήγαγες, ἐν ᾧ τεχθέντι μοι τὰ προοίμια τὰ σπάργανα; Τί με τοιούτῳ παραδέδωκας βίῳ, ἐν ᾧ καὶ νεότης ἐλεεινὴ τρυχομένη πρὸ γήρως, καὶ γῆρας φευκτὸν, ὡς ἐπιθανάτιον; Δεινὸν, ὦ μῆτερ, τοῦ βίου τὸ στάδιον, θάνατον ἔχον τῶν τρεχόντων καμπτῆρα. Πικρὰν τὴν βιωτικὴν ὁδοιποροῦμεν ὁδὸν, τάφον ἔχουσαν τῶν ὁδευόντων κατάλυμα· χαλεπὸν τὸ τῆς ζωῆς διαπλέομεν πέλαγος, ᾅδην γὰρ ἔχει πειρατὴν ἐφεστῶτα. Μόνος ἐν ἅπασι γυμνὸς γεννᾶται ὁ ἄνθρωπος, οὐχ ὅπλον, οὐκ ἔνδυμα συγγεννώμενον σχών· οὐχ ὡς τῶν ἄλλων ζώων ἐλάττων, ἀλλ' ὅπως ἡ μὲν γύμνωσις, καὶ τὸ μηδὲν συνεπάγεσθαι, κατασκευάζῃ σοι μέριμναν· ἡ μέριμνα δὲ τὸ σοφὸν ἐκπομπεύσῃ, τὴν ἀργίαν ἐκβάλῃ, εἰσαγάγῃ τὰς τέχνας δι' ἔνδειαν, γεννήσῃ μηχανῶν ποικιλίας. Ὁ γὰρ γυμνὸς πολυμήχανος, ὥσπερ κέντρῳ τῇ χρείᾳ νυσσόμενος, πῶς ὑετοὺς ἀποφύγῃ, πῶς σοφίσηται κρύος, πῶς πληγὰς ἀντιφράξηται, πῶς γεωργήσῃ τὴν γῆν, πῶς φοβήσῃ θηρία, πῶς δαμάσῃ τὰ δυνατώτερα. Βρεχόμενος, ὀροφὴν ἐτεχνήσατο· ῥιγώσας, ἐπενόησεν ἔνδυμα· πληττόμενος μεμηχάνηται θώρακα· ἀκάνθαις τὰς χεῖρας γυμνὰς ἐν γεωργίαις αἱμάσσων, ἐμελέτησεν ὀργάνων βοήθειαν· γεγυμνωμένος θηρίοις]εἰς βρῶμα, εὗρεν ἐκ φόβου τέχνην, τὰ φοβοῦντα φοβοῦσαν. Ἄλλην ἐξ ἄλλης ἐγέννησεν ἡ γύμνωσις σύνεσιν, ὡς εἶναι καὶ τὴν γύμνωσιν δῶρον καὶ χάριν δεσποτικήν. Γυμνὸς οὖν καὶ ὁ Ἰὼβ καταστὰς χρημάτων, κτημάτων, εὐτεκνίας, πολυτεκνίας, καὶ πάντα ἐν βραχεῖ ἀποβαλὼν, τὴν εὐχάριστον ταύτην φωνὴν ἐξεβόησεν· Γυμνὸς ἐξῆλθον ἐκ νηδύος, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ, πρὸς Θεὸν δηλαδὴ καὶ τὴν μακαρίαν λῆξιν ἐκείνην καὶ ἀνάπαυσιν.

did you bring me forth into this life, in which the addition of living is an advance towards death? Why did you bring me into a turbulent age, in which for me, once born, swaddling-bands are the prelude? Why have you delivered me over to such a life, in which both youth is pitiable, worn down before old age, and old age is to be shunned, as bordering on death? Dreadful, O mother, is the racecourse of life, having death as the turning-post for the runners. Bitter is the worldly road we travel, having the tomb as the resting-place for the travellers; hard is the sea of life we sail across, for it has Hades standing over it as a pirate. Alone among all creatures man is born naked, having neither weapon nor garment born with him; not as being inferior to the other animals, but in order that nakedness, and bringing nothing with one, may produce care in you; and that care may call forth wisdom, cast out idleness, introduce the arts on account of need, and beget varieties of contrivances. For the naked one is full of resources, pricked as by a goad by need, how he may escape rains, how he may outwit cold, how he may fence off blows, how he may till the earth, how he may frighten wild beasts, how he may tame the stronger ones. Being drenched with rain, he contrived a roof; shivering with cold, he devised clothing; being struck, he has invented a breastplate; bloodying his bare hands with thorns in tillage, he practised the aid of tools; exposed naked as food for wild beasts, out of fear he found an art that frightens the things that frighten. Nakedness begot one intelligence out of another, so that even nakedness is a gift and grace of the Lord. When Job therefore also was stripped naked of wealth, possessions, fair children, and many children, and had lost all things in a brief moment, he cried out this thankful utterance: Naked came I out of the womb, and naked shall I return thither (Job 1:21), namely to God and to that blessed lot and rest.

Χρῆμα τῶν ἄλλων ἁπάντων ὅτι μάλιστα τιμαλφέστατον ἡ ἀταραξία· τοιοῦτον ἡμῖν ὁ λόγος ὑπογράφει τὸν μακάριον Ἰώβ. Εἴρηται γὰρ περὶ αὐτοῦ· Τίς ἀνὴρ ὥσπερ Ἰὼβ, πίνων μυκτηρισμὸν ὡς ὕδωρ; Ἀξιοζήλωτος γὰρ ἀληθῶς, καὶ παντὸς, οἶμαι, θαύματος ἄξιος, εἰ πρὸς τοῦτό τις ἥκει μακροθυμίας, ὡς εὐκόλως δύνασθαι διαθλεῖν τὴν ἐκ τοῦ πλεονεκτεῖσθαι δριμεῖαν ἀληθῶς, καὶ οὐ τοῖς τυχοῦσιν εὐκαταγώνιστον λύπην.

Untroubled calm is of all things the most precious possession; such the word portrays the blessed Job to us. For it is said concerning him: What man is like Job, who drinks up scorn like water? (Job 34:7). For he is truly enviable, and worthy, I think, of all admiration, if anyone has come to such a pitch of patience as to be able easily to contend through the truly bitter grief that comes from being wronged, which is not easily overcome by ordinary men.

Editors' notes and page, col. 741

Footnotes

(none) (the foot note (90), Alia hujus et praecedentis fragmenti versio ... in Catena Nicetae, is called in the full-width heading VI (IN JOB (90)) and printed across the page foot; foot apparatus, left for pass 2)

Editors' prose

VI. EX NICETAE CATENA IN JOB (90). (Cap. XXIV, v. 7.)

VI.

Footnotes

(90) ‹anchor: EX NICETAE CATENA IN JOB (heading, full width; the call falls over col 742)› · call in col 742

Alia hujus et praecedentis fragmenti versio exstat in Pauli Comitoli Catena in Jobum, ubi de posteriori p. 451 observat, interpretationem hanc Clementis totidem verbis usurpatam esse a Cyrillo Alex., sub cujus nomine exstat in Catena Nicetae.

Another version of this fragment and the preceding one is found in Paolo Comitoli's Catena on Job, where, on p. 451, he remarks of the latter that this interpretation of Clement's was taken over word for word by Cyril of Alexandria, under whose name it stands in the Catena of Nicetas.

(printed under page 370)

Page

running head: FRAGMENTA.
marginal letters: A mora mortuorum pannis; B Solus ex omnibus; C perfusus tecta fabricavit ;; D Animi tranquillitas
old-edition numerals: 373 before Animi
other: facing Latin version, not set

PG 9:743

Ποιητέον ἐλεημοσύνας, ἀλλὰ μετὰ κρίσεως, καὶ τοῖς ἀξίοις, ἵνα εὕρωμεν ἀνταπόδομα παρὰ τοῦ Ὑψίστου. Οὐαὶ δὲ τοῖς ἔχουσι, καὶ ἐν ὑποκρίσει λαμβάνουσιν, ἢ δυναμένοις βοηθεῖν ἑαυτοῖς, καὶ λαμβάνειν παρ' ἑτέρων βουλομένοις! ὁ γὰρ ἔχων καὶ δι' ὑπόκρισιν ἢ ἀργίαν λαμβάνων κατακριθήσεται.

Alms must be given, but with judgement, and to the worthy, that we may find a recompense from the Most High. But woe to those who have, and take in hypocrisy, or who are able to help themselves, and wish to take from others! For he who has, and takes through hypocrisy or idleness, shall be condemned.

Ὁ τῆς τῶν οὐρανῶν βασιλείας καταγγελτικὸς λόγος δριμὺς μὲν ἔστι καὶ δηκτικὸς, καθάπερ τὸ σίναπι, καὶ τῆς χολῆς βιωτικὸς, τουτέστι τοῦ θυμοῦ, καὶ τοῦ φλέγματος διακοπτικὸς, τουτέστι τοῦ τύφου, ἐξ οὗ λόγου ἡ ἀληθὴς τῆς ψυχῆς ὑγίεια, καὶ ἡ ἀΐδιος εὐκρασία περιγίνεται. Εἰς τοσαύτην δὲ αὔξην ἡ φυὴ τοῦ λόγου προῆλθεν, ὡς τὸ ἐξ αὐτοῦ φύον δένδρον (τοῦτο δ' ἂν εἴη ἡ πανταχοῦ γῆς ἱδρυμένη τοῦ Χριστοῦ Ἐκκλησία) τὰ πάντα πληρῶσαι, ὥστε ἐν τοῖς κλάδοις αὐτῆς κατασκηνῶσαι τὰ πετεινὰ τοῦ οὐρανοῦ, ἀγγέλους δηλαδὴ θείους καὶ μετεώρους ψυχάς

The word that proclaims the kingdom of heaven is pungent indeed and biting, just like mustard, and consumes bile, that is, wrath, and cuts through phlegm, that is, pride; from which word true health of the soul and everlasting good temperament arise. And the growth of the word has advanced to such an increase that the tree springing from it (and this would be the Church of Christ established everywhere on earth) has filled all things, so that the birds of heaven, namely divine angels and lofty souls, lodge in its branches

Ἔστι μαργαρίτης καὶ ὁ διαυγὴς καὶ καθαρώτατος Ἰησοῦς, ὃν ἐξ ἀστραπῆς τῆς θείας ἡ Παρθένος ἐγέννησεν. Ὥσπερ γὰρ ὁ μαργαρίτης, ἐν σαρκὶ καὶ ὀστρείῳ καὶ ἐν ὑγροῖς γενόμενος, σῶμα ἔοικεν εἶναι ὑγρὸν καὶ διειδὲς, φωτὸς καὶ πνεύματος γέμον, οὕτω καὶ ὁ σαρκωθεὶς Θεὸς λόγος, φῶς ἐστι νοερὸν, διὰ φωτὸς καὶ ὑγροῦ ἐκλάμψας σώματος.

The pellucid and purest Jesus also is a pearl, Whom the Virgin bore from the divine lightning-flash. For just as the pearl, coming into being in flesh and oyster-shell and in moisture, appears to be a moist and transparent body, full of light and spirit, so also God the Word incarnate is intellectual light, shining forth through a luminous and moist body.

CAP. III, v. 22. Non hic hominis, sed columbae similitudinem Deus assumpsit; quia volebat nova quadam apparitione Spiritus per columbae similitudinem, simplicitatem ac mansuetudinem declarare.

Chapter III, v. 22 (Luke 3:22). Not the likeness of man here, but that of a dove did God assume; because He wished by a certain new manifestation of the Spirit, through the likeness of a dove, to declare simplicity and gentleness.

CAP. XVI, v. 17. Forte autem per iota et per apicem justitia ejus clamat, si recti ad me veneritis, et ego recta ad vos veniam; sin obliqui, et ego oblique, dicit Dominus virtutum; insinuans implicatas et obliquas peccatorum esse vias. Nam recta naturaeque

Chapter XVI, v. 17 (Luke 16:17). And perhaps through the iota and through the tittle His righteousness cries out: If you come straight unto Me, I also will come straight unto you; but if crooked, I also will walk crookedly, says the Lord of hosts (Ps. 17:27); intimating that the ways of sinners are entangled and crooked. For the straight and to nature

consentanea via quae per iota Jesu insinuatur, est ipsa ejus bonitas, quae fideles ex auditu, sine cespitatione constanter dirigit. Non itaque praeteribit a lege iota unum aut unus apex, hoc est, neque a rectis et probis mutuae repromissiones : neque ab obliquis et injustis, quae illis interminata est poena. Benefacit enim Dominus bonis, declinantes autem in obligationes adducet Dominus cum operantibus iniquitatem.

conformable way which is intimated through the iota of Jesus is His goodness itself, which constantly directs the faithful through hearing, without stumbling. Therefore one iota or one tittle shall in no wise pass from the law, that is, neither the mutual promises from the upright and honest, nor the punishment threatened against them from the crooked and unjust. For the Lord does good unto those that be good, and as for such as turn aside unto crooked ways, the Lord shall lead them forth with the workers of iniquity (Ps. 124:5).

Editors' notes and page, col. 743

Footnotes

(a) ‹anchor: dicit Dominus virtutum› · call in col 743

Psal. XVII, 27.

Psalm 17[18]:27.

(printed under page 371)

(92) ‹anchor: ἐκλάμψας σώματος (Greek of the pearl fragment, printed in col 744; no call in the facing Latin)› · call in col 744

Simile quid in eodem Clementis Paedag. lib. ii, cap. 12, reperias

You may find something similar in the same Clement's Paedagogus, Book II, chapter 12.

(printed under page 371)

(91) ‹anchor: μετεώρους ψυχάς (Greek of the mustard-seed fragment, printed in col 744; no call in the facing Latin)› · call in col 744 [this note is printed in the right-hand footnote column, after (92) in the left]

His quodammodo respondent, quae in Clementis nostri Paedag. lib. i, cap. 11, leguntur.

To these correspond in some measure the things read in our Clement's Paedagogus, Book I, chapter 11.

(printed under page 371)

Editors' prose

VII. EX NICETAE CATENA IN MATTHAEUM. (Cap. v, v. 42.)

VII.

Ex eadem in cap. XIII, v. 31, 32.

From the same, on chap. 13, vv. 31, 32.

Ex eadem in cap. XII, v. 46.

From the same, on chap. 12, v. 46.

VIII. EX CATENA IN S. LUCAM A CORDERIO EDITA.

VIII.

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running head: CLEMENTIS ALEXANDRINI
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other: the footnote calls (91) after μετεώρους ψυχάς and (92) after ἐκλάμψας σώματος are printed in the Greek of col. 744 only; not set in the source text.

PG 9:744

Διὰ τοὺς ἀγγέλους. Ἀγγέλους φησὶ τοὺς δικαίους καὶ ἐναρέτους. Κατακαλυπτέσθω οὖν, ἵνα μὴ εἰς πορνείαν

Because of the angels (1 Cor. 11:10). By angels he means righteous and virtuous men. Let her therefore be veiled, lest into fornication

Editors' notes and page, col. 744

Footnotes

(b) ‹anchor: cum operantibus iniquitatem› · call in col 744

Psal. CXXIV, 5.

Psalm 124[125]:5.

(printed under page 371)

Editors' prose

IX. FRAGMENTA EX CLEMENTIS ALEXANDRINI LIBRIS ΥΠΟΤΥΠΩΣΕΩΝ.

IX.

Ex lib. III. — Ap. Œcum. in I ad Cor., xi, 10.

From Book III. — In Oecumenius, on 1 Corinthians 11:10.

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marginal letters: A Ποιητέον ἐλεημοσύνας,; B κρασία περιγίνεται.; C que consentanea via; D Διὰ τοὺς ἀγγέλους.
old-edition numerals: (none)
other: full-width headings VII. / EX NICETAE CATENA IN MATTHAEUM. / (Cap. V, v. 42.), Ex eadem in cap. XIII, v. 31, 32., Ex eadem in cap. XII, v. 46., VIII. / EX CATENA IN S. LUCAM A CORDERIO EDITA., and IX. / FRAGMENTA EX CLEMENTIS ALEXANDRINI LIBRIS ΥΠΟΤΥΠΩΣΕΩΝ. / Ex lib. III. — Ap. OEcum. in I ad Cor., XI, 10. cut off at left edge, not set; fourth paragraph (que consentanea via ... iniquitatem.) is Latin only, no Greek printed, beginning mid-word que from col 743; ends mid-word πορ- across column break
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PG 9:745

αὐτοὺς σκανδαλίσῃ· οἱ γὰρ ὄντως καὶ ἐν οὐρανοῖς ἄγγελοι καὶ κατακεκαλυμμένην αὐτὴν βλέπουσιν.

she entice them to stumble; for the angels who truly are in heaven see her even when she is veiled.

Εἰ δὲ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν. Ὥσπερ ἡμῶν τὸ κατὰ σάρκα ἐστὶ τὸ ἐν ἁμαρτίαις, καὶ τὸ ἔξω τούτων οὐ κατὰ σάρκα· οὕτω καὶ τοῦ Χριστοῦ τὸ κατὰ σάρκα τὸ εἴκειν τοῖς φυσικοῖς πάθεσι, τὸ μὴ εἴκειν δὲ οὐ κατὰ σάρκα· ἀλλ' ὥσπερ, φησὶν, ἐκεῖνος ἀπηλλάγη, οὕτω καὶ ἡμεῖς.

Yea, though we have known Christ after the flesh (2 Cor. 5:16). Just as with us that which is after the flesh is being in sins, and being outside of these is not after the flesh; so also with Christ that which is after the flesh was yielding to natural affections, and not yielding was not after the flesh; but just as He, he says, was set free, so also are we.

Ἡ καρδία ἡμῶν πεπλάτυνται. Εἰς τὸ πάντα διδάξαι ὑμᾶς. Ὑμεῖς δὲ στενοχωρεῖσθε ἐν τοῖς σπλάγχνοις ὑμῶν, τουτέστιν, ἐν τῇ πρὸς Θεὸν ἀγάπῃ, ᾗ ἀγαπᾷν με ὀφείλετε.

Our heart is enlarged (2 Cor. 6:11): so as to teach you all things. You are straitened in your own bowels (2 Cor. 6:12), that is, in the love towards God wherewith you ought to love me.

Οἱ δὲ τοῦ Χριστοῦ τὴν σάρκα. Καὶ τί λέγω, φησὶν, ἓν καθ' ἓν ἀρετῆς εἶδος; εἰσὶ γάρ τινες οἳ καὶ ἐσταύρωσαν ἑαυτοὺς, ὅσον πρὸς τὰ πάθη, καὶ τὰ πάθη ὅσον πρὸς ἑαυτούς. Κατὰ ταύτην τὴν ἑρμηνείαν οὐ παρέλκεται τὸ δέ. Οἱ δὲ τοῦ Χριστοῦ, τουτέστι, τείνοντες, τὴν ἑαυτῶν σάρκα ἐσταύρωσαν.

And they that are Christ's have crucified the flesh (Gal. 5:24). And why, he says, do I mention each several kind of virtue one by one? For there are some who have even crucified themselves, so far as regards the passions, and the passions so far as regards themselves. According to this interpretation the particle "and" is not superfluous: And they that are Christ's, that is, who strive towards Christ, have crucified their own flesh.

Ναὶ ἀληθῶς ἐβαπτίσθησαν (οἱ ἀπόστολοι), καθὼς Κλήμης ὁ Στρωματεὺς ἐν τῷ πέμπτῳ τόμῳ τῶν Ὑποτυπώσεων μέμνηται. Φησὶ γὰρ, τὸ ἀποστολικὸν ῥητὸν ἐξηγούμενος τὸ λέγον, Εὐχαριστῶ, ὅτι μηδένα ὑμῶν ἐβάπτισα· « Χριστὸς λέγεται Πέτρον μόνον βεβαπτικέναι, Πέτρος δὲ Ἀνδρέαν, Ἀνδρέας Ἰάκωβον καὶ Ἰωάννην, ἐκεῖνοι δὲ τοὺς λοιπούς. »

Yea, truly they (the apostles) were baptized, as Clement the Stromatist records in the fifth book of the Hypotyposes. For he says, in explaining the apostolic saying which declares, I thank God that I baptized none of you (1 Cor. 1:14): "Christ is said to have baptized Peter alone, and Peter Andrew, Andrew James and John, and they the rest."

Κλήμης δὲ ἐν ἕκτῳ τῶν Ὑποτυπώσεων γράφων ὧδε παρίστησι. Πέτρον γάρ φησι καὶ Ἰάκωβον καὶ Ἰωάννην μετὰ τὴν ἀνάληψιν τοῦ Σωτῆρος, ὡς ἂν καὶ ὑπὸ τοῦ Κυρίου προτετιμημένους, μὴ ἐπιδικάζεσθαι δόξης, ἀλλ' Ἰάκωβον τὸν δίκαιον ἐπίσκοπον Ἱεροσολύμων ἑλέσθαι.

And Clement, writing in the sixth book of the Hypotyposes, sets it forth thus. For he says that Peter and James and John, after the ascension of the Saviour, though they had been preferred in honour even by the Lord, did not lay claim to glory, but chose James the Just as bishop of Jerusalem.

Οὕτω δὴ οὖν ἐπιδημήσαντος αὐτοῖς τοῦ θείου λόγου, ἡ μὲν τοῦ Σίμωνος ἀπέσβη καὶ παραχρῆμα καὶ τῷ ἀνδρὶ καταλέλυτο δύναμις· τοσοῦτο δ' ἐπέλαμψε ταῖς τῶν ἀκροατῶν τοῦ Πέτρου διανοίαις εὐσεβείας φέγγος, ὡς μὴ τῇ εἰσάπαξ ἱκανῶς ἔχειν ἀρκεῖσθαι ἀκοῇ, μηδὲ τῇ ἀγράφῳ τοῦ θείου κηρύγματος διδασκαλίᾳ· παρακλήσεσι δὲ παντοίαις Μάρκον, οὗ τὸ Εὐαγγέλιον φέρεται, ἀκόλουθον ὄντα Πέτρου, λιπαρῆσαι, ὡς ἂν καὶ διὰ γραφῆς ὑπόμνημα τῆς διὰ λόγου παραδοθείσης αὐτοῖς καταλείψαι διδασκαλίας· μὴ πρότερόν τε ἀνιέναι ἢ κατεργάσασθαι τὸν ἄνδρα, καὶ ταύτῃ αἰτίους γενέσθαι τῆς τοῦ λεγομένου κατὰ Μάρκον Εὐαγγελίου γραφῆς. Γνόντα δὲ τὸ πραχθὲν, φασὶ

So then, when the divine word had thus come to dwell among them, the power of Simon was quenched and straightway destroyed together with the man himself; and such a light of godliness shone upon the minds of Peter's hearers that they were not satisfied to be content with a single hearing, nor with the unwritten teaching of the divine proclamation, but with all manner of entreaties besought Mark, whose Gospel is extant, since he was a follower of Peter, that he would leave them in writing also a memorial of the teaching which had been delivered to them by word of mouth; and they did not cease until they had prevailed upon the man, and thus became the cause of the writing of what is called the Gospel according to Mark. And when he knew what had been done, they say

Editors' notes and page, col. 745

Editors' prose

Ex lib. IV. — Ap. eumdem in II ad Cor. V. 16.

From Book IV. — In the same [author], on 2 Cor. 5:16.

Ex lib. IV. — Ap. eumdem in II ad Cor. VI, 11.

From Book IV. — In the same [author], on 2 Cor. 6:11.

Ex lib. V. — Ap. eumdem in Ep. ad Galatas, v, 24.

From Book V. — In the same [author], on the Epistle to the Galatians, 5:24.

Ex libro V. — Ap. Moschum Prati spiritualis cap. 176.

From Book V. — In Moschus, Spiritual Meadow, chapter 176.

Ex lib. VI.— Ap. Euseb. Hist. eccl., ii, 1.

From Book VI. — In Eusebius, Ecclesiastical History, 2.1.

Ex eodem libro VI. — Ap. Euseb., ibid. c. 15.

From the same Book VI. — In Eusebius, the same work, chapter 15.

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marginal letters: A νείαν αὐτοὺς σκανδαλίσῃ·; B Ἡ καρδία ἡμῶν; C Ναὶ ἀληθῶς ἐβαπτίσθησαν; D Οὕτω δὴ οὖν
old-edition numerals: 374 before Ex eodem libro VI.
other: begins mid-word νείαν from col 744; full-width headings Ex lib. IV. — Ap. eumdem in II ad Cor. V. 16., Ex lib. IV. — Ap. eumdem in II ad Cor. VI, 11., Ex lib. V. — Ap. eumdem in Ep. ad Galatas, V, 24., Ex libro V. — Ap. Moschum Prati spiritualis cap. 176., Ex lib. VI. — Ap. Euseb. Hist. eccl., II, 1., and Ex eodem libro VI. — Ap. Euseb., ibid. c. 15. cut off at right edge, not set

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Editors' notes and page, col. 746

Editors' prose

Ex eodem libro. — Ap. Euseb. ibid.

From the same book. — In Eusebius, ibid.

Ex eodem libro. — Ap. Euseb. Hist. eccl. VI, 14.

From the same book. — In Eusebius, Ecclesiastical History VI, 14.

Ex lib. VII. — Ap. eumdem, in I ad Tim. II, 6.

From book VII. — In the same [writer], on 1 Timothy 2:6.

Cap. III, v. 16.

Chapter 3, verse 16.

Cap. V, v. 8.

Chapter 5, verse 8.

Cap. V, v. 10.

Chapter 5, verse 10.

Cap. V, v. 21.

Chapter 5, verse 21.

Cap. VI, v. 13.

Chapter 6, verse 13.

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τὸν Ἀπόστολον, ἀποκαλύψαντος αὐτῷ τοῦ Πνεύματος, ἡσθῆναι τῇ τῶν ἀνδρῶν προθυμίᾳ, κυρῶσαί τε τὴν γραφὴν εἰς ἔντευξιν ταῖς Ἐκκλησίαις. Κλήμης ἐν ἕκτῳ τῶν Ὑποτυπώσεων παρατέθειται τὴν ἱστορίαν.

that the Apostle, when the Spirit had revealed it to him, was pleased with the eagerness of the men, and sanctioned the writing for reading in the Churches. Clement has set down the account in the sixth book of the Hypotyposes.

Τοτηνικαῦτα δὲ, ὥς φησιν ἡ θεία Γραφὴ, ἰδὼν Ἡρώδης ἐπὶ τῇ τοῦ Ἰακώβου ἀναιρέσει ὅτι δὴ πρὸς ἡδονῆς εἴη τὸ πραχθὲν τοῖς Ἰουδαίοις, ἐπιτίθεται καὶ Πέτρῳ. Δεσμοῖς τε αὐτὸν παραδοὺς, ὅσον οὔπω καὶ τὸν κατ' αὐτοῦ φόνον ἐνήργησεν ἂν, εἰ μὴ διὰ θείας ἐπιφανείας ἐπιστάντος αὐτῷ νύκτωρ ἀγγέλου, παραδόξως τῶν εἰργμῶν ἀπαλλαγεὶς, ἐπὶ τὴν τοῦ κηρύγματος ἀφεῖται διακονίαν.

At that time, as the divine Scripture says (Acts 12:1–17), when Herod saw upon the slaying of James that what had been done was pleasing to the Jews, he laid hands on Peter also. And having delivered him to bonds, he would all but have carried out his murder against him also, had not an angel stood by him by night through a divine manifestation, and he, being wondrously released from prison, was let go for the ministry of the proclamation.

Ἐν δὲ ταῖς Ὑποτυπώσεσι, ξυνελόντα εἰπεῖν, πάσης τῆς ἐνδιαθήκου Γραφῆς ἐπιτετμημένας πεποίηται διηγήσεις, μηδὲ τὰς ἀντιλεγομένας παρελθών· τὴν Ἰούδα λέγω καὶ τὰς λοιπὰς καθολικὰς Ἐπιστολάς· τήν τε Βαρνάβα καὶ τὴν Πέτρου λεγομένην ἀποκάλυψιν. Καὶ τὴν πρὸς Ἑβραίους δὲ Ἐπιστολὴν Παύλου μὲν εἶναί φησι, γεγράφθαι δὲ Ἑβραίοις Ἑβραϊκῇ φωνῇ· Λουκᾶν δὲ, φιλοτίμως αὐτὴν μεθερμηνεύσαντα, ἐκδοῦναι τοῖς Ἕλλησιν. Ὅθεν τὸν αὐτὸν χρῶτα εὑρίσκεσθαι, κατὰ τὴν ἑρμηνείαν, ταύτης τε τῆς Ἐπιστολῆς καὶ τῶν Πράξεων· μὴ προγεγράφθαι δὲ τὸ, Παῦλος ἀπόστολος, εἰκότως.

And in the Hypotyposes, to speak briefly, he has made abridged expositions of the whole testamentary Scripture, not even passing over the disputed books—I mean the Epistle of Jude and the remaining Catholic Epistles, and that of Barnabas, and what is called the Apocalypse of Peter. Moreover, he says that the Epistle to the Hebrews is Paul's, and was written to the Hebrews in the Hebrew language; but that Luke, having carefully translated it, published it for the Greeks; whence the same complexion of style is found in the translation of this Epistle and in the Acts; and that the prescript "Paul an apostle" was naturally not prefixed.

Καιροῖς ἰδίοις. Τουτέστιν, ὅτε ἐπιτηδείως εἶχον πρὸς τὴν πίστιν οἱ ἄνθρωποι.

In due times (1 Tim. 2:6). That is, when men were well disposed towards the faith.

Ὤφθη ἀγγέλοις. (Ὢ μυστήριον! Μεθ' ἡμῶν εἶδον οἱ ἄγγελοι τὸν Χριστὸν, πρότερον οὐχ ὁρῶντες.) Οὐχ ὡς τοῖς ἀνθρώποις.

Seen of angels (1 Tim. 3:16). (O mystery! Together with us the angels saw Christ, not having seen Him before.) Not as to men.

Καὶ μάλιστα τῶν οἰκείων. Τῶν ἰδίων καὶ τῶν οἰκείων προνοεῖ, ὁ μὴ μόνον τῶν προσηκόντων προνοῶν, ἀλλὰ καὶ αὐτὸς ἑαυτοῦ, διὰ τοῦ ἐκκόπτειν τὰ πάθη.

And specially for those of his own house (1 Tim. 5:8). He provides for his own and for those of his household who provides not only for his relatives, but also himself for himself, by cutting off the passions.

Εἰ ἁγίων πόδας ἔνιψε. Τουτέστιν εἰ τὰς ἐσχάτας ὑπηρεσίας τοῖς ἁγίοις ἀνεπαισχύντως ἐξετέλεσεν.

If she have washed the saints' feet (1 Tim. 5:10). That is, if she has performed the lowest services for the saints without shame.

Χωρὶς προκρίματος. Τουτέστιν ἄνευ τοῦ εἴς τι πταίσαντα ὑποπεσεῖν τῇ κρίσει καὶ τῇ τῆς παρακοῆς κολάσει.

Without preferring one before another (1 Tim. 5:21). That is, without stumbling in anything and falling under judgement and the punishment of disobedience.

Τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου. Ἐμαρτύρησε γὰρ δι' ὧν ἔπραττεν, ὅτι αὐτός ἐστιν ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ.

Who before Pontius Pilate witnessed a good confession (1 Tim. 6:13). For He bore witness through the things which He did, that He Himself is the Christ, the Son of God.

Editors' notes and page, col. 748

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old-edition numerals: (none)
other: full-width headings Ex eodem libro. — Ap. Euseb. ibid., Ex eodem libro. — Ap. Euseb. Hist. eccl. VI, 14., Ex lib. VII. — Ap. eumdem, in I ad Tim. II, 6., Cap. III, v. 16., Cap. V, v. 8., Cap. V, v. 10., Cap. V, v. 21., Cap. VI, v. 13., and full-width line of facing Latin (Hanc vero inscriptionem Paulus apostolus, recte atque ordine) cut off at left edge, not set

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Διὰ πολλῶν μαρτύρων. Τουτέστι νόμου καὶ προφητῶν. Τούτους γὰρ Ἀπόστολος ἐποιεῖτο μάρτυρας τοῦ ἰδίου κηρύγματος.

Among many witnesses (2 Tim. 2:2). That is, the law and the prophets. For the Apostle made these witnesses of his own preaching.

Ἰακώβῳ τῷ Δικαίῳ καὶ Ἰωάννῃ καὶ Πέτρῳ κατὰ τὴν ἀνάστασιν παρέδωκε τὴν γνῶσιν ὁ Κύριος. Οὗτοι τοῖς λοιποῖς ἀποστόλοις παρέδωκαν· οἱ δὲ λοιποὶ ἀπόστολοι τοῖς ἑβδομήκοντα, ὧν εἷς ἦν καὶ Βαρνάβας.

To James the Just and John and Peter the Lord after the resurrection delivered the knowledge. These delivered it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas also was one.

Περὶ τούτου δὲ ὁ Κλήμης τοῦ Ἰακώβου καὶ ἱστορίαν μνήμης ἀξίαν ἐν τῇ τῶν Ὑποτυπώσεων ἑβδόμῃ παρατίθεται, ὡς ἐκ παραδόσεως τῶν πρὸ αὐτοῦ φάσκων, ὅτι δὴ ὁ εἰσαγαγὼν αὐτὸν εἰς δικαστήριον, μαρτυρήσαντα αὐτὸν ἰδὼν, κινηθεὶς ὡμολόγησεν εἶναι καὶ αὐτὸς ἑαυτὸν Χριστιανόν. Συναπήχθησαν οὖν ἄμφω, φησὶ, καὶ κατὰ τὴν ὁδὸν ἠξίωσεν ἀφεθῆναι αὐτῷ ὑπὸ τοῦ Ἰακώβου. Ὁ δὲ, ὀλίγον σκεψάμενος, Εἰρήνη σοι, εἶπε, καὶ κατεφίλησεν αὐτόν. Καὶ οὕτως ἀμφότεροι ὁμοῦ ἐκαρατομήθησαν.

And concerning this James, Clement also sets down a story worthy of remembrance in the seventh book of the Hypotyposes, stating it as from the tradition of those before him, that he who brought him into court, upon seeing him bear witness, was moved and confessed that he himself also was a Christian. Both therefore, he says, were led away together, and along the way he asked that he might be forgiven by James. And he, having considered a little while, said, Peace be to you, and kissed him. And thus both were beheaded together.

Ἤδη δὲ, ὡς ὁ μακάριος ἔλεγε πρεσβύτερος, ἐπεὶ ὁ Κύριος ἀπόστολος ὢν τοῦ Παντοκράτορος, ἀπεστάλη πρὸς Ἑβραίους, διὰ μετριότητα ὁ Παῦλος, ὡς ἂν εἰς τὰ ἔθνη ἀπεσταλμένος, οὐκ ἐγγράφει ἑαυτὸν Ἑβραίων ἀπόστολον, διά τε τὴν πρὸς τὸν Κύριον τιμὴν, διά τε τὸ ἐκ περιουσίας καὶ τοῖς Ἑβραίοις ἐπιστέλλειν, ἐθνῶν κήρυκα ὄντα καὶ ἀπόστολον.

And now, as the blessed presbyter used to say, since the Lord, being the Apostle of the Almighty, was sent to the Hebrews, Paul out of modesty, inasmuch as he had been sent to the Gentiles, does not inscribe himself apostle of the Hebrews, both on account of his reverence towards the Lord, and because it was over and above his office that he wrote to the Hebrews also, being herald and apostle of the Gentiles.

Τοῦ Πέτρου δημοσίᾳ ἐν Ῥώμῃ κηρύξαντος τὸν λόγον, καὶ Πνεύματι τὸ Εὐαγγέλιον ἐξειπόντος, τοὺς παρόντας πολλοὺς ὄντας παρακαλέσαι τὸν Μάρκον, ὡς ἂν ἀκολουθήσαντα αὐτῷ πόῤῥωθεν καὶ μεμνημένον τῶν λεχθέντων, ἀναγράψαι τὰ εἰρημένα· ποιήσαντα δὲ τὸ Εὐαγγέλιον, μεταδοῦναι τοῖς δεομένοις αὐτοῦ. Ὅπερ ἐπιγνόντα τὸν Πέτρον, προτρεπτικῶς μήτε κωλῦσαι μήτε προτρέψασθαι· τὸν μέντοι Ἰωάννην ἔσχατον, συνιδόντα ὅτι τὰ σωματικὰ ἐν τοῖς Εὐαγγελίοις δεδήλωται, προτραπέντα ὑπὸ τῶν γνωρίμων, Πνεύματι θεοφορηθέντα, πνευματικὸν ποιῆσαι Εὐαγγέλιον.

When Peter had publicly preached the word in Rome, and by the Spirit had declared the Gospel, those who were present, being many, exhorted Mark, as one who had followed him from afar and remembered the things that had been spoken, to write down what had been said; and that having composed the Gospel, he imparted it to those who asked for it. And when Peter learned of this, he neither actively hindered him nor urged him on. John, however, last of all, perceiving that the bodily things had been set forth in the Gospels, being urged by his friends and inspired by the Spirit, composed a spiritual Gospel.

Οὐσία ἐστὶν ἐπὶ Θεοῦ. Θεὸς οὐσία θεία ἐστὶν, ἀΐδιόν τι καὶ ἄναρχον, ἀσώματόν τε καὶ ἀπερίγραφον, καὶ τῶν ὄντων αἴτιον. Οὐσία ἐστὶ τὸ δι' ὅλου ὑφεστώς.

Substance applies to God. God is divine substance, something eternal and without beginning, incorporeal and uncircumscribed, and the cause of existing things. Substance is that which subsists throughout.

Editors' notes and page, col. 749

Editors' prose

Idem in II ad Tim. II, 2.

The same, on 2 Tim. 2:2.

Ex eodem libro VII. — Ap. Eusebium Hist. eccl. l. II, c. 1.

From the same work, Book VII. — In Eusebius, Ecclesiastical History, book II, chapter 1.

Ex eodem libro. — Ap. eumdem ibid., c. 2.

From the same work. — In the same author, ibid., chapter 2.

Ex eodem libro. — Apud eumdem Hist. Eccl. VI, c. 14.

From the same work. — In the same author, Ecclesiastical History VI, chapter 14.

Ex eodem libro. — Ibidem paulo post.

From the same work. — In the same place, a little further on.

FRAGMENTA

FRAGMENTS

Ex Clementis Alexandrini libro De Providentia.

From the book of Clement of Alexandria On Providence.

Ap. S. Maximum, Opp. t. II, p. 144.

In St Maximus, Works, vol. II, p. 144.

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marginal letters: A Διὰ πολλῶν μαρτύρων.; B καὶ αὐτὸς ἑαυτὸν; C Τοῦ Πέτρου δημοσίᾳ
old-edition numerals: 375 before FRAGMENTA
other: full-width headings Idem in II ad Tim. II, 2., Ex eodem libro VII. — Ap. Eusebium Hist. eccl. l. II, c. 1., Ex eodem libro. — Ap. eumdem ibid., c. 2., Ex eodem libro. — Apud eumdem Hist. Eccl. VI, c. 14., Ex eodem libro. — Ibidem paulo post., and X. / FRAGMENTA / Ex Clementis Alexandrini libro De Providentia. / Ap. S. Maximum, Opp. t. II, p. 144. cut off at right edge, not set

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Editors' notes and page, col. 750

Footnotes

(none)  (printed under page 375)

Editors' prose

Ap. eumdem, ibid. p. 152.

From the same, ibid., p. 152.

XI. FRAGMENTA. Ex Clementis Alexandrini libro De anima.

XI. Fragments. From the book of Clement of Alexandria On the Soul.

(Ap. Maximum, serm. 53, De anima, p. 156, et Antonium Melissam.)

(In Maximus, sermon 53, On the Soul, p. 156, and in Antonius Melissa.)

Haec sententia quoque legitur cod. 143, Barocc., cap. Περὶ ἐπιμελίας ψυχῆς, fol. 181, p. 1.

This saying is also read in codex 143, Baroccianus, chapter On the Care of the Soul, fol. 181, p. 1.

XII. Fragmentum ex Clementis Alexandrini libro De obtrectatione.

XII. A fragment from the book of Clement of Alexandria On Detraction.

Ap. Anton. Meliss., lib. II, serm. 69, De obtrectatoribus et contumelia, Graec. serm. 54, p. 87.

In Antonius Melissa, book II, sermon 69, On Detractors and Insult; in the Greek, sermon 54, p. 87.

Haec in iis Clementis libris, quos superstites habemus, nusquam reperire est, ac proinde pronum colligere, quod sententia ista sit fragmentum deperditi libri Περὶ καταλαλιᾶς, De obtrectatione, quem Eusebius inter Clementis Alexandrini opera recenset, quoniam ab Antonio in serm. Περὶ καταλαλούντων καὶ περὶ ὕβρεως allegatur. Caeterum qui praescripta a Clemente verba in dicto casu adhibet, et seipsum sanare dicitur, dum peccata sua confitetur, et proximum, dum eum bene reprehendit:

These words are nowhere to be found in those books of Clement which we have surviving, and it is therefore easy to infer that this saying is a fragment of the lost book Περὶ καταλαλιᾶς, On Detraction, which Eusebius lists among the works of Clement of Alexandria, since it is cited by Antonius in the sermon Περὶ καταλαλούντων καὶ περὶ ὕβρεως [On Detractors and on Insolence]. Moreover, he who uses the words prescribed by Clement in the said case is said to heal both himself, while he confesses his own sins, and his neighbour, while he rebukes him well:

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Φύσις ἐστὶν ἡ τῶν πραγμάτων ἀλήθεια, ἢ τούτων τὸ ἐνούσιον· κατὰ δὲ τοὺς ἄλλους, ἡ τῶν εἰς τὸ εἶναι παραγενομένων γένεσις· καθ' ἑτέρους δὲ, ἡ τοῦ Θεοῦ πρόνοια ἐμποιοῦσα τοῖς γινομένοις τὸ εἶναι, καὶ τὸ πῶς εἶναι.

Nature is the truth of things, or their inherent essence; or according to others, the generation of the things that have come into being; or according to others, the providence of God implanting in the things that come to be both their being and the manner of their being.

Θέλησίς ἐστι φυσικὴ δύναμις τοῦ κατὰ φύσιν ὄντος ὀρεκτική. Θέλησίς ἐστι φυσικὴ ὄρεξις, τῇ τοῦ λογικοῦ φύσει κατάλληλος. Θέλησίς ἐστι φυσικὴ αὐτοκράτορος νοῦ κίνησις αὐτεξούσιος, ἢ νοῦς περί τι αὐθαιρέτως κινούμενος. Αὐτεξουσιότης ἐστὶ νοῦς κατὰ φύσιν κινούμενος, ἢ νοερὰ τῆς ψυχῆς κίνησις αὐτοκρατής.

Will is a natural faculty desirous of that which is according to nature. Will is a natural appetite conformable to the nature of the rational being. Will is a natural, self-determining movement of a sovereign mind, or a mind moving of its own choice about something. Self-determination is a mind moving according to nature, or a sovereign intellectual movement of the soul.

Πάντων ἀναπνέουσαι αἱ ψυχαὶ τὸ ζῆν ἔχουσι, κἂν χωρισθῶσι τοῦ σώματος καὶ τὸν εἰς αὐτὸ εὑρεθῶσι πόθον ἔχουσαι, εἰς τὸν τοῦ Θεοῦ κόλπον φέρονται ἀθάνατοι· ὡς ἐν χειμῶνος ὥρᾳ οἱ ἀτμοὶ τῆς γῆς, ὑπὸ τῶν τοῦ ἡλίου ἀκτίνων ἐφελκόμενοι, φέρονται πρὸς αὐτόν.

The souls of all, breathing, possess life, and even if they be separated from the body and be found to have a longing for it, they are borne immortal into the bosom of God; just as in the winter season the vapours of the earth, drawn up by the rays of the sun, are borne towards it.

Ἀθάνατοι πᾶσαι αἱ ψυχαὶ, καὶ τῶν ἀσεβῶν, αἷς ἄμεινον ἦν μὴ ἀφθάρτους εἶναι. Κολαζόμεναι γὰρ ὑπὸ τοῦ ἀσβέστου πυρὸς ἀπεράντῳ τιμωρίᾳ καὶ μὴ θνήσκουσαι, ἐπὶ κακῷ τῷ ἑαυτῶν τέλος λαβεῖν οὐκ ἔχουσιν.

All souls are immortal, even those of the ungodly, for whom it were better not to be incorruptible. For being punished by the unquenchable fire with endless retribution and not dying, they have no means of reaching an end to their misery.

Μηδέποτε αἰδεσθῇς τὸν πρὸς σὲ καταλαλοῦντα, μᾶλλον δὲ λέγε· Παῦσαι, ἀδελφέ· ἐγὼ καθ' ἡμέραν χαλεπώτερα πταίω, καὶ πῶς ἐκεῖνον κατακρῖναι δύναμαι; Δύο γὰρ κερδανεῖς, ἐν μιᾷ ἐμπλάστρῳ καὶ σεαυτὸν καὶ τὸν πλησίον ἰασάμενος.

Never stand in awe of him who slanders another to you, but rather say: Cease, brother; I myself stumble more grievously every day, and how can I condemn him? For you will gain two persons, healing with a single plaster both yourself and your neighbour.

δεικνύει τὸ ὄντως κακόν. Ὅθεν διὰ τῶν ὑποθέσεων τούτων ἐμηχανήσατο ὁ Θεὸς φανερῶσαι τὴν ἑκάστου διάθεσιν.

shows what is truly evil. Whence through these occasions God contrived to make manifest the disposition of each person.

Editors' notes and page, col. 752

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old-edition numerals: (none)
other: full-width headings Ap. eumdem, ibid. p. 152., XI. / FRAGMENTA. / Ex Clementis Alexandrini libro De anima. / (Ap. Maximum, serm. 53, De anima, p. 156, et Antonium Melissam.), Haec sententia quoque legitur cod. 143, Barocc., cap. Περὶ ἐπιμελείας ψυχῆς, fol. 181, p. 1., XII. / Fragmentum ex Clementis Alexandrini libro De obtrectatione. / Ap. Anton. Meliss., lib. II, serm. 69, De obtrectatoribus et contumelia, Graec. serm. 54, p. 87., and full-width editorial note (Haec in iis Clementis libris ... reprehendit :) between paragraphs 5 and 6 cut off at left edge, not set; square brackets around κίνησις removed per rule

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Οὐχ ἡ τῶν πράξεων ἀποχὴ δικαιοῖ τὸν πιστὸν, ἀλλ' ἡ τῶν ἐννοιῶν ἁγνεία καὶ εἰλικρίνεια.

Not abstinence from deeds justifies the believer, but purity and sincerity of thoughts.

Μετάνοια τότε ἁμαρτήματος παντὸς γίνεται ἀπαλειπτικὴ, ὅταν ἐπὶ τῷ γενομένῳ ψυχῆς σφάλματι ἀναβολὴν μὴ δέξηται, μηδὲ παραπέμψῃ τὸ πάθος εἰς χρονικὸν διάστημα. Οὕτω γὰρ οὐκ ἕξει καταλεῖψαι ἴχνος ἐν ἡμῖν τὸ κακὸν, ἅτε ἅμα τῷ ἐπιβῆναι ἀποσπασθὲν δίκην φητοῦ ἀρτισυστάτου.

Repentance then becomes able to blot out every sin, when upon a fault of the soul that has occurred it admits no delay, nor lets the passion pass on for an interval of time. For thus the evil will not be able to leave a trace in us, since it is plucked up as soon as it sets foot, like a newly planted shoot.

Ὥσπερ οἱ λεγόμενοι καρκῖνοι εὐεπιχείρητοι τυγχάνουσιν διὰ τὸ ποτὲ μὲν πρόσω βαίνειν, ποτὲ δὲ ὄπισθεν· οὕτως καὶ ψυχὴ, ποτὲ μὲν γελῶσα, ποτὲ δὲ πενθοῦσα, ποτὲ δὲ τρυφῶσα, οὐδὲν ὠφελῆσαι δύναται.

Just as the creatures called crabs are easy to catch because they walk sometimes forward and sometimes backward, so also a soul that sometimes laughs, sometimes mourns, and sometimes luxuriates can profit nothing.

Ὁ ποτὲ μὲν πενθῶν, ποτὲ δὲ τρυφῶν καὶ γελοιάζων, ὅμοιός ἐστι τῷ μετὰ ἄρτου τὸν κύνα τῆς φιληδονίας λιθάζοντι, ὃς τῷ μὲν σχήματι τοῦτον διώκει, τῷ δὲ πράγματι παρεδρεύειν τοῦτον προτρέπει.

He who sometimes mourns and sometimes luxuriates and jests is like one who pelts the dog of pleasure-loving with bread: in outward appearance he drives it away, but in reality he encourages it to stay beside him.

Σοφῷ τινι τῶν κολάκων τινὲς ἐμακάριζον· ὁ δέ φησι πρὸς αὐτούς· Εἰ μὲν τοῦ ἐπαινεῖν με παύσησθε, ἐκ τῆς ὑμῶν ὑποχωρήσεως μέγα εἶναι ἐμαυτὸν νενόηκα· εἰ δὲ ἐπαινοῦντες οὐ παύεσθε, ἐκ τοῦ ὑμῶν ἐπαίνου τὴν ἐμαυτοῦ ἀκαθαρσίαν στοχάζομαι.

Certain flatterers were calling a certain wise man blessed; and he said to them: If you cease praising me, from your withdrawal I shall think myself to be something great; but if you do not cease praising, from your praise I conjecture my own impurity.

Ἐπίπλαστος ἔπαινος ἀληθοῦς ἀτιμότερος ψόγου.

Feigned praise is more dishonourable than true blame.

Τοῖς ἀτόνοις καὶ ἀσθενικοῖς τὸ μέτρον ὑπὲρ τόνον δοκεῖ.

To the slack and weak, even what is moderate seems beyond their strength.

Πιστὸς εὖ μάλα ὁ μετ' ἐπιστήμης ἔλεγχος· ὅτε καὶ τελειοτάτη ἀπόδειξις εὑρίσκεται ἡ γνῶσις τῶν κατεγνωσμένων.

Very trustworthy is the reproof that is accompanied by knowledge; when the knowledge of those who have been condemned is found to be also a most complete demonstration.

Τῷ ὑψουμένῳ καὶ μεγαλυνομένῳ παραπέπηγεν ἀγχίστροφος ἡ πρὸς τὸ ταπεινὸν μεταβολὴ καὶ πτῶσις, ὡς ὁ θεῖος διδάσκει λόγος.

Fast beside him who exalts and magnifies himself stands a swift-turning change and fall into lowliness, as the divine word teaches.

Καὶ λόγος καθαρὸς καὶ βίος ἀκηλίδωτος θρόνος καὶ ναός ἐστιν ἀληθινὸς τοῦ Θεοῦ.

Both pure speech and an unspotted life are a true throne and temple of God.

Editors' notes and page, col. 753

Editors' prose

Ex Maximi serm. 59, Περὶ λογικοῦ καὶ λογισμοῦ, pag. 669, et Joan. Damasceni lib. II Parallel., c. 75, nec non Antonii Meliss. lib. I, serm. 64, et lib. II, serm. 87.

From Maximus, Sermon 59, On the rational and on reasoning, page 669, and John Damascene, Parallels book II, chapter 75, and also Antonius Melissa, book I, sermon 64, and book II, sermon 87.

XIII.

FRAGMENTA ALIA EX ANTONIO MELISSA.

OTHER FRAGMENTS FROM ANTONIUS MELISSA.

Lib. I, serm 17, De poenitentia et confessione, Graec. serm. 179, p. 300.

Book I, sermon 17, On penance and confession; Greek sermon 179, page 300.

Ex lib. I, serm. 51, De laude, Graec. serm. 51, pag. 77.

From book I, sermon 51, On praise; Greek sermon 51, page 77.

Ex lib. II, Serm. 46, De osoribus laborum et pigris, Graec. serm. 90, pag. 151.

From book II, sermon 46, On those who hate labour, and the slothful; Greek sermon 90, page 151.

Ex lib. II, serm. 55, De proximo, quod ejus onera ferenda sint, eique succurrendum, et quod amice reprehendere deceat, si quid indecenter egerit, etc. Graec. serm. 74, pag. 128.

From book II, sermon 55, On one's neighbour: that his burdens are to be borne and he is to be succoured, and that it is fitting to reprove him in a friendly way if he has done anything unseemly, etc.; Greek sermon 74, page 128.

Ex lib. II, serm. 74, De superbis et inanis gloriae cupidis, Graec. serm. 33, pag. 52.

From book II, sermon 74, On the proud and those desirous of vainglory; Greek sermon 33, page 52.

Ex lib. II, serm. 87, Graec. serm. 82, pag. 141.

From book II, sermon 87; Greek sermon 82, page 141.

Footnotes

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Atque haec quidem in editis Clementis operibus non exstant: habetur autem simile aliquod dictum lib. vi Strom., p. 665, ubi ait; Οὐχ ὁ ἀπεχόμενος μόνον τῆς κακῆς πράξεως δίκαιος, ἐὰν μὴ προσεξεργάσηται καὶ τὸ εὖ ποιεῖν. Non qui abstinet solum a prava actione est justus, nisi insuper bona opera faciat.

These words are not found in Clement's published works; but a similar saying occurs in Stromata VI, p. 665, where he says: "Not he who only abstains from evil action is just, unless he also adds the doing of good." [Latin:] He is not just who only abstains from wrong action, unless he also does good works.

(printed under page 376)

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Lege φυτοῦ.

Read φυτοῦ.

(printed under page 376)

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Forte μέτριον.

Perhaps μέτριον.

(printed under page 376)

(96) ‹anchor: μετ' ἐπιστήμης ἔλεγχος› · call in col 754

Versio forte corrigenda.

The translation should perhaps be corrected.

(printed under page 376)

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Gemina habentur lib. i Strom., p. 350 D. Haec Grab.

Twin passages are found in Stromata I, p. 350 D. So far Grabe.

(printed under page 376)

Footnotes

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Haec a Maximo et Damasceno allegata cum in editis Clementis Alex. tractatibus non exstent, deperditi cujusdam libri partem constituisse certum est, et quidem Λόγου γαμικοῦ, uti colligo ex lib. iii Paedag., c. 8, ab initio p. 237, D, ubi Clemens scribit: Quomodo oporteat quidem uxorem simul cum marito vivere, et de domus administratione, et usu famulorum, et quae ab ea seorsim fieri oporteat, et de tempore matrimonii (NB. πῶς δὲ καὶ τῆς ὥρας τοῦ γάμου), et de iis, quae mulieribus conveniunt, disseruimus in libro De nuptiis (ἐν τῷ γαμικῷ διέξιμεν λόγῳ).

Since these passages cited by Maximus and Damascene are not found in the published treatises of Clement of Alexandria, it is certain that they formed part of some lost book, namely the "Discourse on Marriage", as I gather from Paedagogus III, ch. 8, near the beginning, p. 237 D, where Clement writes: "How a wife ought to live together with her husband, and about the management of the house and the employment of servants, and what she ought to do on her own, and about the time of marriage (NB: 'and how about the season of marriage'), and about the things that befit women, we have discussed in the book On Marriage (we treat it in the marriage discourse)."

(printed under page 377)

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Haec duo dicta, tanquam juncta, et immediate se invicem consequentia repraesentantur in novissima Maximi editione; sed distincta, licet ex eodem forte libro petita, fuisse patet ex Joanne Damasceno et Antonio Melissa.

In the latest edition of Maximus these two sayings are presented as joined, following one another immediately; but it is clear from John Damascene and Antonius Melissa that they were separate, though perhaps taken from the same book.

(printed under page 377)

(1) ‹anchor: necessarium bonum est (Greek: ἡ ὀλιγοσιτία, col 756)› · call in col 755

Priora duo dicta Combefisius in Indice auctorum, in Excerptis Maximi citatorum, Clementi Rom. ascripsit perperam, siculi contra Clementi Alexandrino male attribuit quod a Maximo serm. 49, pag. 650, allegatur, siquidem hoc est Clementis Romani, uti in Spicilegio Patrum saec. 1, pag. 269 seq. monui.

The first two sayings Combefis, in his Index of the authors cited in Maximus's Excerpts, wrongly ascribed to Clement of Rome, just as, conversely, he wrongly attributed to Clement of Alexandria what Maximus cites in Sermon 49, p. 650, since that belongs to Clement of Rome, as I pointed out in the Spicilegium Patrum, saec. 1, p. 269 ff.

(printed under page 377)

(2) ‹anchor: vitia et libidines exscinduntur (Greek: πάθη, col 756)› · call in col 755

Hoc dictum in Latina Maximi editione t. V Bibl. M. Patrum non exstat. Sed si Clementis Alexandrini est, ex lib. De continentia petitum videtur.

This saying is not found in the Latin edition of Maximus in vol. V of the Bibliotheca Maxima Patrum. But if it is Clement of Alexandria's, it seems to be taken from the book On Continence.

(printed under page 377)

Editors' prose

XIV.

FRAGMENTUM ΛΟΓΟΥ ΓΑΜΙΚΟΥ, SIVE LIBRI DE NUPTIIS.

A fragment of the Logos gamikos, that is, of the book On Marriage.

Ex Maximi serm. 3, p. 538. De pudicitia et castitate, et Joan. Damasceni lib. III Parallel., cap. 27.

From Maximus, sermon 3, p. 538, On modesty and chastity, and from John Damascene, book III of the Parallels, chapter 27.

XV.

FRAGMENTA DIVERSORUM LIBRORUM DEPERDITORUM CLEM. ALEX.

Fragments of various lost books of Clement of Alexandria.

Ex Maximi serm. XI, p. 565, Joan. Damasceni lib. II Parallel. c. 70, et Antonii Meliss. lib. I serm. 52, Græc. Lat. serm. p. 72, et cod. Barocc. 143, fol. 171, pag. I et 2.

From Maximus, sermon 11, p. 565; John Damascene, book II of the Parallels, chapter 70; and Antonius's Melissa, book I, sermon 52 (Greek–Latin [edition], sermon, p. 72); and the Barocci codex 143, fol. 171, pages 1 and 2.

Ex Maximi serm. 13, pag. 574, et Antonii Meliss. lib. I, serm. 34, Græc. Lat. serm. 32, pag. 45, et serm. 33, p. 47.

From Maximus, sermon 13, page 574, and Antonius's Melissa, book I, sermon 34 (Greek–Latin [edition], sermon 32, page 45, and sermon 33, p. 47).

Ex Maximi serm. 52, pag. 654, et Antonii Meliss. lib. I, serm. 54.

From Maximus, sermon 52, page 654, and Antonius's Melissa, book I, sermon 54.

Ex Maximi serm. 55, pag. 661.

From Maximus, sermon 55, page 661.

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A Virginum corruptio dicitur; B Sobrietatis amatores luxum,; C bonus sit, quam
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:756

Παρθένων φθορὰ λέγεται οὐ μόνον πορνεία, ἀλλὰ καὶ ἡ πρὸ καιροῦ ἔκδοσις· ὅταν, ὡς εἰπεῖν, ἄωρος ἐκδοθῇ τῷ ἀνδρὶ ἤτοι ἀφ' ἑαυτῆς ἢ παρὰ τῶν γονέων.

The corruption of virgins is said to be not only fornication, but also giving in marriage before the proper time; when, so to speak, one unripe is given in marriage to a husband either of herself or by her parents.

Νόσος φιλίας ἡ κολακεία.

Flattery is the disease of friendship.

Τὰς τῶν ἀρχόντων εὐπραγίας μᾶλλον ἢ τοὺς ἄρχοντας αὐτοὺς εἰώθασι θεραπεύειν οἱ πλεῖστοι.

Most people are accustomed to court the successes of rulers rather than the rulers themselves.

Ὀλιγοδείας μὲν ἐρασταὶ, πολυτέλειαν δὲ ὡς ψυχῆς καὶ σώματος νόσον ἐκτρεπόμενοι.

Lovers of frugality, shunning luxury as a disease of soul and body.

Ἡ τῶν ἀναγκαίων κτῆσις καὶ χρῆσις οὐ τὴν ποιότητα βλαβερὰν ἔχει, ἀλλὰ τὴν παρὰ τὸ μέτρον ποσότητα

The possession and use of necessaries has harmfulness not in its quality, but in its quantity beyond measure.

Ἀγαθὸν ἀναγκαῖον ἡ ὀλιγοσιτία.

Moderation in food is a necessary good.

Μνήμη θανάτου ἐναργὴς περιέκοψε βρώματα· βρωμάτων δὲ ἐν ταπεινώσει κοπέντων, συνεξεκόπησαν πάθη.

A clear remembrance of death cuts off meats; and when meats have been cut off in humility, the passions are cut off along with them.

Μάλιστα πάντων Χριστιανοῖς οὐκ ἐφίεται τὸ πρὸς βίαν ἐπανορθοῦν τὰ τῶν ἁμαρτημάτων πταίσματα. Οὐ γὰρ τοὺς ἀνάγκῃ τῆς κακίας ἀπεχομένους, ἀλλὰ τοὺς προαιρέσει στεφανοῖ ὁ Θεός.

Most of all, Christians are not permitted to correct the stumblings of sins by force. For God crowns not those who abstain from wickedness by necessity, but those who do so by free choice.

Οὐ δυνατὸν τινὰ ἀγαθὸν εἶναι βεβαίως, εἰ μὴ κατὰ προαίρεσιν οἰκείαν. Ὁ γὰρ ὑφ' ἑτέρου ἀνάγκης ἀγαθὸς γινόμενος, οὐκ ἀγαθός· ὅτι μὴ ἰδίᾳ προαιρέσει ἐστὶν ὅ ἐστιν. Τὸ γὰρ ἑκάστου ἐλεύθερον ἀποτελεῖ τὸ ὄντως ἀγαθὸν, καὶ...

It is not possible for anyone to be steadfastly good except by his own free choice. For he who becomes good through compulsion by another is not good, because he is not what he is by his own choice. For the freedom of each produces that which is truly good, and...

Editors' notes and page, col. 756

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A Παρθένων φθορὰ λέγεται; B Ὀλιγοδείας μὲν ἐρασταὶ,; C προαίρεσιν οἰκείαν. Ὁ
old-edition numerals: (none)
other: full-width headings XIV. / FRAGMENTUM ΛΟΓΟΥ ΓΑΜΙΚΟΥ, SIVE LIBRI DE NUPTIIS. / Ex Maximi serm. 3 ..., XV. / FRAGMENTA DIVERSORUM LIBRORUM DEPERDITORUM CLEM. ALEX. / Ex Maximi serm. XI ..., Ex Maximi serm. 13 ..., Ex Maximi serm. 52 ..., and Ex Maximi serm. 55, pag. 661. cut off at left edge, not set; no final period printed after ποσότητα

PG 9:757

Τοῖς μὲν οὖν παρεληλυθόσιν ἔτεσι τὸ θυόμενον πρὸς Ἰουδαίων ἤσθιεν ἑορτάζων ὁ Κύριος Πάσχα. Ἐπεὶ δὲ ἐκήρυξεν αὐτὸς ὢν τὸ Πάσχα ὁ ἀμνὸς τοῦ Θεοῦ, ὡς πρόβατον ἐπὶ σφαγὴν ἀγόμενος, αὐτίκα ἐδίδαξε μὲν τοὺς μαθητὰς τοῦ τύπου τὸ μυστήριον τῇ ιγ', ἐν ᾗ καὶ πυνθάνονται αὐτοῦ· Ποῦ θέλεις ἑτοιμάσωμέν σοι τὸ Πάσχα φαγεῖν; Ταύτῃ οὖν τῇ ἡμέρᾳ καὶ ὁ ἁγιασμὸς τῶν ἀζύμων, καὶ ἡ προετοιμασία τῆς ἑορτῆς ἐγίνετο. Ὅθεν ὁ Ἰωάννης ἐν ταύτῃ τῇ ἡμέρᾳ εἰκότως ὡς ἂν προετοιμαζομένους ἤδη ἀπονίψασθαι τοὺς πόδας πρὸς τοῦ Κυρίου τοὺς μαθητὰς ἀναγράφει. Πέπονθε δὲ τῇ ἐπιούσῃ ὁ Σωτὴρ ἡμῶν, αὐτὸς ὢν τὸ Πάσχα, καλλιερευθεὶς ὑπὸ Ἰουδαίων.

In the past years, therefore, the Lord kept the feast and ate the Passover sacrificed by the Jews. But when He had preached that He Himself was the Passover, the Lamb of God, led as a sheep to the slaughter, straightway He taught the disciples the mystery of the type on the thirteenth day, on which also they inquire of Him: Where wilt Thou that we prepare for Thee to eat the Passover? (Matt. 26:17). On this day, therefore, both the consecration of the unleavened bread and the preparation beforehand for the feast took place. Whence John naturally records that on this day the disciples had their feet washed by the Lord (John 13:5), as being already prepared beforehand. And on the following day our Saviour suffered, being Himself the Passover, auspiciously sacrificed by the Jews.

Ἀκολούθως ἄρα τῇ ιδ', ὅτε καὶ ἔπαθεν, ἔωθεν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τῷ Πιλάτῳ προσάγοντες, οὐκ εἰσῆλθον εἰς τὸ πραιτώριον, ἵνα μὴ μιανθῶσιν, ἀλλ' ἀκωλύτως ἑσπέρας τὸ Πάσχα φάγωσι. Ταύτῃ τῶν ἡμερῶν τῇ ἀκριβείᾳ καὶ αἱ Γραφαὶ πᾶσαι συμφωνοῦσι, καὶ τὰ Εὐαγγέλια συνῳδά. Ἐπιμαρτυρεῖ δὲ καὶ ἡ ἀνάστασις· τῇ γοῦν τρίτῃ ἀνέστη ἡμέρᾳ, ἥτις ἐν πρώτῃ τῶν ἑβδομάδων τοῦ θερισμοῦ, ἐν ᾗ καὶ τὸ δράγμα ἐνομοθετεῖτο προενεγκεῖν τὸν ἱερέα.

Consistently, therefore, on the fourteenth day, when He also suffered, the chief priests and the scribes, bringing Him in the morning to Pilate, did not enter into the Praetorium, that they might not be defiled, but might eat the Passover in the evening without hindrance. With this exact reckoning of the days all the Scriptures agree, and the Gospels are in harmony. The resurrection also bears witness to it; at all events He rose on the third day, which fell on the first day of the weeks of the harvest, on which also it was ordained by the law that the priest should bring forward the sheaf.

1. Ὁπόση χορεία καὶ πανήγυρις ἐν οὐρανῷ γίνεται, εἴ τις ἐξόριος γέγονε καὶ φυγὰς τῆς ὑπὸ τῷ Πατρὶ πολιτείας, ἀγνοῶν ὡς οἱ μακρύνοντες αὑτοὺς ἀπ' αὐτοῦ ἀπολοῦνται! Εἰ τὴν δόσιν καὶ τὴν κτῆσιν καὶ τὴν κληρονομίαν τὴν πατρῴαν ἀνήλωσεν, εἴ τινος ἐξέλιπεν ἡ πίστις, καὶ ἡ ἐλπὶς δεδαπάνηται, τοῖς ἔθνεσιν συντρέχοντος εἰς τὴν αὐτὴν τῆς ἀσωτίας ἀνάχυσιν· εἶτα λιμώττων καὶ στερούμενος, καὶ μηδ' ὧν οἱ χοῖροι σιτοῦνται πληρούμενος, ἀναστὰς ἦλθε πρὸς τὸν πατέρα αὐτοῦ. Ἀλλ' ὁ χρηστὸς πατὴρ οὐκ ἐπιμένει ἕως ἂν ὁ παῖς πρὸς αὐτὸν ἀφίκηται· οὐδὲ γὰρ ἴσως δυνήσεται πόθεν, οὐδὲ τολμήσει μὴ ἵλεω τυχὼν αὐτοῦ προσελθεῖν. Διὸ βουληθέντος μόνον, εὐθὺς ἀρξαμένου, πρῶτον ὁρμήσαντος, ἔτι μακρὰν ἀπέχοντος, ἐσπλαγχνίσθη, καὶ ἐκδραμὼν, ἔπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ, καὶ κατεφίλησεν αὐτόν. Καὶ τότε θαῤῥῶν ὁ παῖς, ἐξομολογεῖται τὰ πεπραγμένα. Διὰ

1. How great a choir and festival takes place in heaven, if anyone who had become an exile and fugitive from the commonwealth under the Father, not knowing that those who remove themselves far from Him shall perish—if he had squandered the gift and the possession and the paternal inheritance, if anyone's faith had failed and his hope been spent while he ran with the Gentiles into the same flood of riotous living—afterwards, starving and destitute, and not even filled with the food on which the swine feed, arose and came to his father! Yet the kind father does not wait until the child reaches him; for perhaps he will have no means to do so, nor will he dare to approach unless he finds him merciful. Wherefore, when he has merely willed it, has straightway begun, has made the first start, while he is yet a great way off, he is moved with compassion, and running out falls upon his neck, and kisses him. And then the child, taking courage, confesses what he has done. Wherefore

Editors' notes and page, col. 757

Footnotes

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Matth. XXVI, 17.

Matthew 26:17.

(printed under page 378)

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Joan. XIII, 5.

John 13:5.

(printed under page 378)

Editors' prose

XVI.

Fragmenta, quæ Græce tantum in editione Oxoniensi leguntur.

Fragments which are read in Greek only in the Oxford edition.

Apud auctorem Chronici Paschalis, pag. 7, al. 5.

In the author of the Paschal Chronicle, p. 7, otherwise 5.

Ibidem.

In the same place.

Apud Macarium Chrysocephalum, orat. XI in Lucam, sub finem. — Ex ms. bibl. Bodl. cod. 211, Barocc.

In Macarius Chrysocephalus, Oration 11 on Luke, near the end. — From a manuscript of the Bodleian Library, codex Baroccianus 211.

Footnotes

(3) ‹anchor: Qualis coetus (Greek: Ὁπόση χορεία, col 757)› · call in col 758

Ὁπόση χορ. Perlegenda in commentario Graecorum praecipue Patrum, in Lucam, utrum alterius forte sint auctoris. GRAB. — Emendatiora Oxoniensi editione a se hic exhibita fragmenta ista testatur Fabricius: qui et ea Latine reddidit.

"Ὁπόση χορ[εία]". [The passage] should be read through in the commentary of the Greek Fathers, chiefly, on Luke, [to see] whether perhaps it belongs to another author. GRABE. — Fabricius attests that the fragments he presents here are more correct than in the Oxford edition; and he also rendered them into Latin.

(printed under page 378)

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Πολιτείας. Πολιτείαν hoc loco malim accipere pro vitae ratione et consuetudine, quam pro civitate. Eo siquidem sensu apud scriptores ecclesiasticos vox ista frequentissime usurpata comperitur: quin et ipsemet contextus eamdem interpretationem suadere videtur. Vide Svicerum in Thesauro eccl. tom. II, col. 795 seq., et Cangium in Glossar. Graec. tom. II, col. 1194.

"Πολιτείας". In this place I would rather take πολιτεία as "way and manner of life" than as "city"; for in that sense the word is found very often used among the ecclesiastical writers, and the context itself seems to suggest the same interpretation. See Suicer, Thesaurus ecclesiasticus, vol. II, col. 795 ff., and Du Cange, Glossarium Graecitatis, vol. II, col. 1194.

(printed under page 378)

(5) ‹anchor: neque enim poterit (Greek: δυνήσεται πόθεν, col 757)› · call in col 758

Δυνήσεται πόθεν. Fortasse legendum, δυνήσεταί ποτε. FABRIC.

"Δυνήσεται πόθεν" [will be able from where]. Perhaps read δυνήσεταί ποτε [will ever be able]. FABRICIUS.

(printed under page 378)

Footnotes

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Joan. III, 33.

John 3:33.

(printed under page 379)

(b) ‹anchor: not visible (call above the cropped page foot)› · call in col 759 (not visible)

Exod. III, 5.

Exodus 3:5.

(printed under page 379)

Matth. X, 10.

Matthew 10:10.

(printed under page 379)

(d) ‹anchor: not visible (call above the cropped page foot)› · call in col 759 (not visible)

Joan. XIII, 8.

John 13:8.

(printed under page 379)

(e) ‹anchor: not visible (call above the cropped page foot)› · call in col 759 (not visible)

Gen. XIV, 23.

Genesis 14:23.

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(f) ‹anchor: conterunt pulverem terrae› · call in col 759

Amos ii, 6.

Amos 2:6.

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(g) ‹anchor: gaudium meum perfectum est› · call in col 759

Joan. III, 29.

John 3:29.

(printed under page 379)

(h) ‹anchor: non habens vestem nuptialem› · call in col 759

Matth. XXII, 12.

Matthew 22:12.

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(i) ‹anchor: qui tollit peccatum mundi› · call in col 759

Joan. I, 29.

John 1:29.

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(k) ‹anchor: secundum sanctam legem› · call in col 759

Levit. III, 16.

Leviticus 3:16.

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(6) ‹anchor: sublimia et sursum attollentia (Greek: καὶ ἀνώφορα, col 760)› · call in col 759

Καὶ ἀνώφορα. Haec male omittuntur in editione Fabriciana.

"Καὶ ἀνώφορα" [and bearing upward]. These words are wrongly omitted in Fabricius's edition.

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running head: CLEMENTIS ALEXANDRINI
marginal letters: A gloriam et honorem; B rum laquei quemlibet; C rarum : sed; D agnus dicitur, non
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:760

ταῦτα ὁ Πατὴρ αὐτῷ τὴν δόξαν καὶ τὴν τιμὴν τὴν ὀφειλομένην καὶ πρέπουσαν ἀποδίδωσι, τὴν στολὴν τὴν πρώτην ἐνδύων, τὴν ἀφθαρσίαν, καὶ δακτύλιον σήμαντρον βασιλικὸν, καὶ σφραγῖδα θείαν, ἐκτύπωμα ἁγιάσματος, ἀποσφράγισμα δόξης, πίστωμα μαρτυρίας· Ἐσφράγισε γὰρ, φησὶν, ὅτι ὁ Θεὸς ἀληθής ἐστι· καὶ ὑποδήματα οὐ φθαρτὰ, ἃ ὑπολύσασθαι κελεύεται ὁ τῆς ἁγίας γῆς ἐπιβεβηκὼς, καὶ οἷα ὑποδεδέσθαι κωλύεται ὁ κηρύσσων τὴν βασιλείαν τῶν οὐρανῶν ἀπεσταλμένος, ἀλλ' ἀτριβῆ καὶ εὐάρμοστα τῇ πρὸς οὐρανὸν διαβάσει, εὐπρεπῆ τε καὶ κοσμοῦντα τὴν ἐπουράνιον πορείαν, οἷα μήποτε ἄνιπτοι πόδες ὑποδύωνται, ἀλλ' οὓς ἂν νίψῃ ἡμῶν ὁ διδάσκαλος καὶ ὁ Κύριος. Πολλὰ μὲν οὖν τὰ τῆς πονηρᾶς ψυχῆς ὑποδήματα, οἷς πεπέδηται καὶ συνέσφιγκται· σειραῖς γὰρ τῶν ἰδίων ἁμαρτημάτων ἕκαστος σφίγγεται. Καὶ διὰ τοῦτο ἐπόμνυται Ἀβραὰμ πρὸς τὸν βασιλέα Σοδόμων· Εἰ ἀπὸ σπαρτίου ἕως σφαιρωτῆρος ὑποδήματος λήψομαι ἀπὸ πάντων τῶν σῶν. Ὧν ἕνεκεν κεκοινωμένων καὶ φυρομένων ἐπὶ γῆς ἀδικία πᾶσα καὶ πλεονεξία κατέχει τὸν βίον· ὡς διὰ τοῦ Ἀμὼς ἐλέγχει τὸν Ἰσραὴλ ὁ Κύριος λέγων· Ἐπὶ ταῖς τρισὶν ἀσεβείαις Ἰσραὴλ καὶ ἐπὶ ταῖς τέσσαρσιν οὐκ ἀποστραφήσομαι αὐτὸν, ἀνθ' ὧν ἀπέδοντο ἀργυρίου δίκαιον, καὶ πένητα ἕνεκεν ὑποδημάτων, τὰ πατοῦντα ἐπὶ τὸν χοῦν τῆς γῆς.

the Father restores to him the glory and honour that are due and fitting, clothing him with the first robe, incorruption, and a ring, a royal signet and divine seal, an impress of sanctification, a seal-mark of glory, a pledge of testimony—for He has set to his seal, it says, that God is true (John 3:33)—and shoes not corruptible, such as he who steps upon holy ground is commanded to loose from his feet (Exod. 3:5), and such as he who is sent forth to preach the kingdom of heaven is forbidden to wear (Matt. 10:10), but unworn and well-fitted for the passage to heaven, comely and adorning the heavenly journey, such as unwashed feet may never put on, but only those which our Teacher and Lord has washed (John 13:8). Many indeed are the shoes of the wicked soul, wherewith it is fettered and bound fast; for each one is bound with the cords of his own sins. And therefore Abraham swears to the king of Sodom: I will not take from a thread even to a shoelatchet of all that is yours (Gen. 14:23). On account of which things, defiled and befouled upon earth, all unrighteousness and covetousness holds sway over life; as through Amos the Lord reproves Israel, saying: For three ungodly deeds of Israel, yea, for four, I will not turn away from him; because they sold the righteous for silver, and the needy for a pair of shoes, that tread upon the dust of the earth (Amos 2:6–7).

2. Ἃ δὲ κελεύει ὁ πατὴρ ὑποδήματα τοὺς θεράποντας δοῦναι τῷ μετανοήσαντι καὶ προσφυγόντι υἱῷ, οὐκ ἐπίπεδα οὐδὲ ἕλκοντα εἰς τὴν γῆν (βρίθει γὰρ τὸ γεῶδες σκῆνος νοῦν πολυφρόντιδα)· ἀλλὰ μετέωρα καὶ ἀνώφορα καὶ διαπορθμεύοντα πρὸς οὐρανὸν, οἵας ἐπιβάθρας καὶ ὀχήματος δεῖται ὁ πρὸς τὸν Πατέρα ποιησάμενος ἔνδοθεν. Πᾶσι γὰρ τούτοις πρότερον ἔξω καλὸς καλῶς κεκοσμημένος, ἐπὶ τὴν ἔνδον εὐφροσύνην εἰσέρχεται· Ἐξενέγκατε γὰρ εἶπε προειπὼν τὸ, Ἔτι δὲ αὐτοῦ ἀπέχοντος μακρὰν, δραμὼν ἔπεσεν ἐπὶ τὸν τράχηλον· ἐντεῦθεν γὰρ δεῖ τὴν παρασκευὴν πᾶσαν τῆς εἰς τοὺς γάμους εἰς οὓς ἐκλήθημεν εἰσόδου κατηρτίσθαι. Ὁ μὲν οὖν ἕτοιμος γεγονὼς εἰσελθεῖν, ἐρεῖ· Αὕτη ἡ χαρὰ ἡ ἐμὴ πεπλήρωται· ὁ δὲ ἀκαλλὴς καὶ δυσειδὴς ἀκούσεται· Ἑταῖρε, πῶς ὧδε εἰσῆλθες μὴ ἔχων ἔνδυμα γάμου; Ἡ δὲ πίων καὶ λιπαρὰ τροφὴ, καὶ τρυφὴ τῶν μακαρίων ἡ ἀμφιλαφὴς καὶ διαρκὴς, ὁ μόσχος ὁ σιτευτὸς θύεται, ὁ καὶ πάλιν ἀμνὸς λεγόμενος, οὐχ ἁπλῶς, ἵνα μή τις μικρὸν ὑπολάβῃ, ἀλλ' ὁ μέγας καὶ μέγιστος. Οὐ μικρὸς γὰρ ὁ τοῦ Θεοῦ ἀμνὸς, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ὁ ὡς πρόβατον ἐπὶ σφαγὴν ἀχθεὶς, τὸ θῦμα τὸ μεμυελωμένον, οὗ κατὰ τὸν ἱερὸν νόμον πᾶν στέαρ τῷ Κυρίῳ· πᾶς γὰρ ὁ ἀνακείμενος καὶ ἀνατεθειμένος τῷ Κυρίῳ· οὕτως εὐτραφὴς καὶ ὑπερηυξημένος, ὡς εἰς πάντα χωρῆσαι καὶ ἀναδοθῆναι, καὶ πληρῶσαι τοὺς ἐσθίοντας αὐτὸν, καὶ τοὺς ἐμφορουμένους αὐτοῦ· ὁ καὶ σὰρξ καὶ ἄρτος ὢν, καὶ ἀμφότερα ἑαυτὸν ὄντα διδοὺς ἡμῖν φαγεῖν. Τοῖς μὲν οὖν προσιοῦσιν υἱοῖς ὁ

2. But the shoes which the father commands the servants to give to the son who has repented and fled to him for refuge are not earthbound nor dragging down to the ground (for the earthly tabernacle weighs down a mind full of many cares, Wisd. 9:15), but lofty and upward-bearing and ferrying across to heaven, such a stepping-stone and chariot as he needs who has directed his course from within towards the Father. For being first nobly adorned without in beauty with all these things, he enters into the joy within; for he said Bring forth after having first said that While he was yet a great way off, he ran and fell on his neck; for from that point all the preparation for entering into the marriage feast to which we have been called must be completed. He therefore who has become ready to enter will say: This my joy is fulfilled (John 3:29); whereas the uncomely and unsightly one will hear: Friend, how came you in hither not having a wedding garment? (Matt. 22:12). And the rich and fat nourishment, and the abundant and enduring delight of the blessed, the fatted calf is sacrificed, who is also again called a lamb—not simply so, lest anyone should suppose Him small, but the great and greatest. For not small is the Lamb of God, who takes away the sin of the world (John 1:29), who was led as a sheep to the slaughter, the sacrifice full of marrow, all of whose fat belongs to the Lord according to the sacred law (Lev. 3:16)—for He is wholly dedicated and consecrated to the Lord—so well-nourished and exceedingly grown as to extend and be distributed to all things, and to fill those who eat Him and take their fill of Him; who is both flesh and bread, and gives Himself, being both, to us to eat. To the sons, therefore, who draw near, the

Editors' notes and page, col. 760

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running head: CLEMENTIS ALEXANDRINI
marginal letters: A ταῦτα ὁ Πατὴρ; B γὰρ τῶν ἰδίων; C καὶ ἀνώφορα καὶ; D ἀμνὸς λεγόμενος, οὐχ
old-edition numerals: (none)
other: (none)

PG 9:761

Πατὴρ τὸν μόσχον δίδωσι, καὶ θύεται, καὶ τρώγεται· τοὺς δὲ μὴ προσιόντας διώκει καὶ ἀποκηρύττει, καὶ ἀλκιμώτατος ταῦρος εὑρίσκεται· διὰ γὰρ τὸ μέγεθος καὶ τὴν ἀνδρείαν λέλεκται περὶ αὐτοῦ, Ὡς δόξα μονοκέρωτος αὐτῷ. Ὁρᾷ δὲ αὐτὸν καὶ ὁ προφήτης Ἀββακοὺχ κέρας φοροῦντα, καὶ τὸν ἀμυντήριον ᾄδει τρόπον· Κέρατα ἐν χερσὶν αὐτοῦ. Διὰ τοῦτο καὶ τὸ σημεῖον δείκνυσιν αὐτοῦ τὴν δύναμιν καὶ τὴν ἐξουσίαν, ἑκατέρωθεν μᾶλλον δὲ πανταχόθεν καὶ διὰ πάντων διήκοντα τὰ κέρατα. Ἐνδυναμοῦνται δὲ οὕτως οἱ ἐσθίοντες, καὶ τοσαύτην ἰσχὺν ἐκ τῆς ζωτικῆς ἐν ἑαυτοῖς ἰσχύουσι τροφῆς, ὥστ' αὐτοὶ καὶ κατ' ἐχθρῶν εἶναι καρτεροὶ καὶ μονονουχὶ τοῦ ταύρου κέρασιν ὡπλισμένοι. Ὡς λέγει· Ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν.

Father gives the calf, and He is sacrificed and eaten; whereas those who do not draw near He pursues and disowns, and is found a most mighty bull; for on account of His greatness and might it has been said concerning Him, His glory is as that of a unicorn (Num. 23:22). The prophet Habakkuk also sees Him wearing a horn, and sings of His avenging manner: Horns are in His hands (Hab. 3:4). Therefore the sign also shows His power and authority, the horns reaching out on either side, or rather on every side and through all things. And those who eat are thus strengthened, and prevail with such great might within themselves from the life-giving food, that they themselves are strong even against enemies and all but armed with the horns of the bull; as it says: In Thee will we push down our enemies with the horn (Ps. 43:6).

3. Εὐφροσύνη καὶ συνῳδία καὶ χοροί· κἂν ὁ πρεσβύτερος, ὁ πάρεδρος ἀεὶ καὶ καταπειθὴς τῷ πατρὶ δυσχερῶς φέρει, μηδέποτε μὲν αὐτὸς ἐν (ἀσωτίᾳ) μηδὲ ἐν διαχύσει γινόμενος, μεμακαρισμένον δὲ ὁρῶν τὸν ἐκδεδιῃτημένον. Παρακαλεῖ οὖν τοῦτον ὁ πατὴρ, λέγων· Τέκνον, σὺ πάντοτε μετ' ἐμοῦ εἶ. Καὶ τίς μείζων εὐφροσύνη καὶ ἑορτὴ καὶ πανήγυρις τοῦ διαπαντὸς συνεῖναι καὶ παρεστάναι καὶ λειτουργεῖν τῷ Θεῷ; Καὶ πάντα τὰ ἐμὰ σά ἐστι. Μακάριος δὲ ὁ κληρονόμος τοῦ Θεοῦ, ᾧ πατὴρ ἐκτήσατο· ὁ πιστὸς, οὗ πᾶς ἐστιν ὁ κόσμος τῶν χρημάτων. Εὐφρανθῆναι δὲ καὶ χαρῆναι ἔδει, ὅτι ὁ ἀδελφός σου οὗτος νεκρὸς ἦν, καὶ ἀνέζησε. Χρηστὲ Πάτερ, ὁ ζωογονῶν τὰ πάντα, ὁ ἐγείρων τοὺς νεκρούς! Καὶ ἀπολωλὼς ἦν, καὶ εὑρέθη. Μακάριος δὲ ὃν ἐξελέξω, καὶ προσελάβου, καὶ ὃν ζητήσας εὑρίσκεις. Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι. Ἀλλὰ τὸ μὲν μετανοεῖν ἐξ ἁμαρτημάτων ἀνθρώπινον· καὶ γινέσθω τοῦτο μεθ' ὑποστροφῆς ἀσχέτου· ὁ γὰρ μὴ οὕτως, ὀνειδισθήσεται, ὅτι μὴ ἐξ ὅλης καρδίας, ἀλλ' ἐπὶ σπεύδει. Καὶ τὸ καταφυγεῖν ἐπὶ τὸν Θεὸν, ἡμέτερον· καὶ πρὸς τοῦτ' ἀδιαλείπτως καὶ συντόνως ἐπειγώμεθα. Δεῦτε, γὰρ λέγει, πρὸς μὲ, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Καὶ τὸ δεῖσθαι καὶ τὸ ἐξομολογεῖσθαι μετὰ ταπεινοφροσύνης ἑκούσιον. Διὸ ἐντέλλεται· Λέγε σὺ πρῶτος τὰς ἁμαρτίας σου, ἵνα δικαιωθῇς. Ἐπὶ δὲ τούτοις τίνων τευξόμεθα, καὶ τί ἐσόμεθα, οὐχ ἡμεῖς κριταί.

3. Joy and symphony and choirs! even though the elder son, who ever sits beside the father and is obedient to him, bears it ill, having never himself been in riotous living or in dissipation, yet seeing him who had lived a dissolute life accounted blessed. The father therefore entreats him, saying: Child, you are always with me. And what joy and feast and festival is greater than to be continually with God and stand beside Him and minister to Him? And all that is mine is yours. Blessed is the heir of God, for whom the Father has acquired all things; the faithful man, whose is the whole world of wealth [Prov. 17:6 LXX]. But it was meet to make merry and be glad: for this your brother was dead, and is alive again. Kind Father, who quickenest all things, who raisest the dead! And was lost, and is found. Blessed is he whom Thou hast chosen and taken to Thyself (Ps. 64:5), and whom Thou seekest and findest. Blessed are they whose iniquities are forgiven, and whose sins are covered (Ps. 31:1). Now to repent from sins is within human power; and let this be done with a turning back that is not to be undone; for he who does not do so will be reproached, because he hastens not with his whole heart, but only on an impulse. And to flee to God for refuge is ours; and towards this let us press unceasingly and earnestly. For Come unto Me, He says, all ye that labour and are heavy laden, and I will give you rest (Matt. 11:28). Both supplication and confession with humility are voluntary. Wherefore He commands: Declare your sins first, that you may be justified (Isa. 43:26 LXX). But after these things, what we shall obtain and what we shall be, we are not the judges.

4. Οὕτως ἔχει καὶ ἀκριβῶς ἡ παραβολή· Ἦκεν ὁ παῖς ὁ μετανοῶν πρὸς τὸν εὔσπλαγχνον πατέρα, οὐ ταῦτα ἐλπίσας ποτὲ, τὴν στολὴν τὴν πρώτην, καὶ τὸν δακτύλιον, καὶ τὰ ὑποδήματα, οὐδὲ γεύσασθαι τοῦ μόσχου τοῦ σιτευτοῦ, οὐδὲ μεθέξειν εὐφροσύνης, οὐδὲ συνῳδίας καὶ χορῶν ἀπολαύσειν· ἀλλ' ἀγαπητὸν μὲν ἦν αὐτῷ τυχεῖν ᾧ ἠξίου καθ' ἑαυτόν· Ποίησόν με, βεβούλευτο εἰπεῖν, ὡς ἕνα τῶν μισθίων σου. Τὴν δὲ φιλοφροσύνην ἰδὼν προϋπαντήσασαν τοῦ

4. Thus and with exactness stands the parable: The repentant child came to the compassionate father, having never hoped for these things—the first robe, and the ring, and the shoes—nor to taste of the fatted calf, nor to partake of joy, nor to enjoy symphony and choirs; but he would have been content to obtain what he deemed himself worthy of within himself: Make me, he had resolved to say, as one of your hired servants. Yet when he saw the kindness that had come out to meet him, of the

Editors' notes and page, col. 761

Footnotes

(7) Οὕτως κ. τ. λ. Huc usque Clemens: quae sequuntur, alterius procul dubio sunt auctoris, cujus nomen scriba in margine apponere neglexit. Nam nova sequitur expositio parabolae; eaque certe est auctoris Clemente recentioris, quia Novatum in fine refutat. GRAB.

(7) Οὕτως etc. Thus far Clement: what follows is beyond doubt by another author, whose name the scribe neglected to set in the margin. For a new exposition of the parable follows; and it is certainly by an author later than Clement, since at the end he refutes Novatus. GRABE.

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Footnotes

(a) ‹anchor: not visible (call above the cropped page foot)› · call in col 762 (not visible)

Num. XXIII, 22.

Numbers 23:22.

(printed under page 380)

(b) ‹anchor: not visible (call above the cropped page foot)› · call in col 762 (not visible)

Habac. iii, 4.

Habakkuk 3:4.

(printed under page 380)

Psal. XLIII, 6.

Psalm 43[44]:6.

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(d) ‹anchor: elegisti, et assumpsisti› · call in col 762

Psal. LXIV, 5.

Psalm 64[65]:5.

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(e) ‹anchor: quorum tecta sunt peccata› · call in col 762

Psal. XXXI, 1.

Psalm 31[32]:1.

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(f) ‹anchor: ego reficiam vos› · call in col 762

Matth. XI, 28.

Matthew 11:28.

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(g) ‹anchor: ut justificeris› · call in col 762

Isa. xliii, 26.

Isaiah 43:26.

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(7) ‹anchor: Sic accurate (Greek: Οὕτως, col 761)› · call in col 762

Οὕτως κ. τ. λ. Huc usque Clemens: quae sequuntur, alterius procul dubio sunt auctoris, cujus nomen scriba in margine apponere neglexit. Nam nova sequitur expositio parabolae; eaque certe est auctoris Clemente recentioris, quia Novatum in fine refutat. GRAB.

"Οὕτως" etc. Thus far Clement: what follows is beyond doubt by another author, whose name the scribe neglected to set in the margin. For a new exposition of the parable follows, and it is certainly by an author later than Clement, since at the end it refutes Novatus. GRABE.

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running head: CLEMENTIS ALEXANDRINI
marginal letters: A venientem obviam, de; B gratissima vero et; C ad desidiae consuetudinem,; D ctate, et manducemus
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:764

Πατρὸς, τοῦτο μὲν ἐσιώπησεν, εἶπε δὲ ἃ πρὸ τούτων ἐσκόπει· Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου. Ταῦτα δὲ αὐτῷ ἥ τε ταπεινοφροσύνη καὶ ἡ ἑαυτοῦ κατηγορία γέγονε τῆς δικαιώσεως καὶ τῆς δόξης αἰτία· δίκαιος γὰρ ἑαυτοῦ κατήγορος ἐν πρωτολογίᾳ. Οὕτω καὶ ὁ τελώνης ὑπὲρ τὸν Φαρισαῖον ἀπῆλθε δεδικαιωμένος. Οὔτ' οὖν ἠπίστατο ὁ παῖς ὧν τεύξεται, οὔτε δέξασθαι, οὔτε χρήσασθαι, οὔτε ἁρμόσαι αὐτῷ τὰ διδόμενα. Ἐπεὶ μήτε τὴν στολὴν λαβὼν αὐτὸς ἐνεδύσατο· ἀλλ', Ἐνδύσατε, φησὶν, αὐτόν. Οὐ τὸν δακτύλιον αὐτὸς εἰς τὴν χεῖρα ἤνεγκεν, ἀλλ' οἱ κεκελευσμένοι· Δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ· οὐδὲ ἑαυτὸν ὑπέδυσεν, ἀλλ' οἱ ἀκούσαντες· καὶ ὑποδήματα εἰς τοὺς πόδας. Καὶ ταῦτα ἦν ἴσως αὐτῷ τε καὶ τοῖς ἄλλοις ἄπιστα καὶ ἀνέλπιστα πρὶν οὕτω γενέσθαι· ἀσπαστὰ δὲ καὶ θαυμαστὰ, ἐν οἷς ἐδωρήθη γενόμενα.

Father coming to meet him beforehand, he kept silence as to this, and spoke what he had pondered before these things: Father, I have sinned against heaven and before you. And this humility and self-accusation became for him the cause of justification and glory; for the righteous man is his own accuser in his opening speech (Prov. 18:17 LXX). Thus also the publican went down justified rather than the Pharisee (Luke 18:14). Neither, therefore, did the child know what he would obtain, nor how to receive, nor how to use, nor how to fit to himself the things that were given. Since neither did he take the robe and put it on himself; but Put it, he says, upon him. He did not himself put the ring upon his hand, but those who were commanded: Put a ring on his hand; nor did he shoe himself, but those who heard the command: and shoes on his feet. And these things were perhaps to him and to others incredible and unhoped for before they came to pass in this way, yet welcome and marvellous when they came to pass in the things wherein they were bestowed.

5. Ταύτην τὴν ἔννοιαν ἡ παραβολὴ δείκνυσι, τὴν δεδομένην ἑκάστῳ τοῦ λογικοῦ γυμνασίαν. Διὰ τοῦτο ὁ ἄσωτος εἰσάγεται τῆς οὐσίας ἀπαιτῶν τὸν πατέρα τὸ μέρος· τουτέστι τῆς λογικῆς καταστάσεως. Ἅπασι γὰρ ἡ τοῦ λογικοῦ παραδέδοται κτῆσις, εἴς τε τὴν τῶν καλῶν ἐπιμέλειαν καὶ τὴν τῶν κακῶν ἀποχήν. Ἀλλὰ τοῦτο παρὰ Θεοῦ κεκοσμημένοι πολλοὶ κέχρηνται τῇ γνώσει τῇ δεδομένῃ κακῶς πρὸς πράξεων πονηρῶν ἀσωτίαν· καὶ κακῶς τοῦ λογικοῦ τὴν οὐσίαν καταναλίσκουσιν· τὸ βλέμμα πρὸς αἰσχρὰς θεωρίας, τὴν γλῶσσαν εἰς βλασφήμους φωνὰς, τὴν ὄσφρησιν εἰς δυσώδεις ἡδονῶν ἀσελγείας, τὸ στόμα πρὸς χοιρώδη γαστριμαργίαν, τὰς χεῖρας πρὸς ἁρπαγὰς, τοὺς πόδας πρὸς δρόμον ἐπιβουλῶν, τοὺς λογισμοὺς πρὸς ἀσεβείας βουλὰς, τὴν γνώμην εἰς ῥᾳθυμίας ἐμφόρησιν, τὸν νοῦν εἰς κτηνώδη διαγωγήν· οὐδὲν τῶν τῆς λογικῆς οὐσίας τηροῦσιν ἀσκόρπιστον. Τὸν τοιοῦτον οὖν ὁ Χριστὸς, ὡς λογικὸν ἐσκοτισμένον, καὶ τὰ πρέποντα τῷ λόγῳ παρὰ τῆς φύσεως ἀπαιτοῦντα τῆς θείας, διὰ τῆς παραβολῆς ὑποτίθεται· εἶτα παρὰ Θεοῦ κομιζόμενον, καὶ χρώμενον τοῖς δεδομένοις κακῶς, καὶ μάλιστα τῶν τοῦ βαπτίσματος ἠξιωμένον καλῶν, ὅθεν καὶ ἄσωτον ὀνομάζει. Εἶτα μετὰ τὴν τῶν δεδομένων ἀπώλειαν, καὶ πάλιν τὴν διὰ μετανοίας ἀνάκτησιν, τὴν παρὰ τοῦ Θεοῦ φιλανθρωπίαν εἰς αὐτὸν γινομένην.

5. The parable shows this meaning: the exercise of reason granted to each person. Therefore the prodigal is introduced demanding of his father the portion of the substance, that is, of his rational constitution. For to all has been committed the possession of reason, both for the care of good things and for abstinence from evil things. Yet many, though adorned with this by God, use the knowledge given to them ill for the prodigality of wicked deeds, and badly squander the substance of their reason: their sight for shameful spectacles, their tongue for blasphemous words, their smell for foul licentiousness of pleasures, their mouth for swinish gluttony, their hands for robberies, their feet for running into plots, their thoughts for counsels of ungodliness, their purpose for taking their fill of sloth, their mind for a beastly way of life; they keep nothing of their rational substance unattered. Such a one, therefore, Christ sets forth through the parable as a darkened rational being demanding from the divine nature the things that belong to reason; then receiving them from God, and using ill the things that were given, especially after having been deemed worthy of the good things of baptism, whence He also calls him prodigal; then, after the loss of the things that were given, and again their recovery through repentance, the loving-kindness from God that is shown towards him.

6. Ἐνεγκόντες γὰρ, φησὶ, τὸν μόσχον τὸν σιτευτὸν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν· ὅτι οὗτος ὁ υἱός μου, ἄκρας οἰκειότητος ὄνομα, καὶ μηνυτικὸν τοῖς πιστοῖς δεδομένου, νεκρὸς ἦν καὶ ἀπολωλὼς, ἄκρας ἀλλοτριότητος ῥῆσις· τί γὰρ ἀπολωλότος καὶ νεκροῦ τοῖς ζῶσιν ἀλλοτριώτερον; κεκτῆσθαι γὰρ οὐκέτι οὐδέτερον. Ἀλλ' ἀπ' ἄκρας ἐκπεσὼν οἰκειότητος εἰς ἄκραν ἀλλοτριότητα, πρὸς ἄκραν ἐκ μετανοίας ἐπανῆλθεν οἰκειότητα πάλιν. Ἐνδύσατε γὰρ αὐτὸν, φησὶ, τὴν στολὴν τὴν πρώτην, ἣν εὐθὺς τετυχηκὼς τοῦ βαπτίσματος ἔσχε· τὴν δόξαν φημὶ τὴν τοῦ βαπτίσματος, τῶν ἁμαρτημάτων τὴν ἄφεσιν, τήν τε τῶν ἄλλων ἀγαθῶν χορηγίαν, ἧς ἔτυχεν εὐθὺς τῆς κολυμβήθρας ἁψάμενος. Καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ· τῆς Τριάδος ἐνταῦθα τὸ αἴνιγμα· ἐκείνη γὰρ τοῖς πιστοῖς ἐνσφρα-

6. For Bring hither, he says, the fatted calf, and kill it, and let us eat, and be merry: for this my son—a name of supreme intimacy, and indicative of that which is given to the faithful—was dead, and is lost—an expression of supreme alienation; for what is more alien to the living than that which is lost and dead? For neither can any longer be possessed. Yet having fallen from supreme intimacy into supreme alienation, he returned again through repentance to supreme intimacy. For Put upon him, he says, the first robe, which he had straightway upon obtaining baptism—I mean the glory of baptism, the remission of sins, and the supply of the other good things, which he obtained straightway upon touching the font. And put a ring on his hand: here is the figure of the Trinity; for it is stamped

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γίζεται. Καὶ ὑποδύσατε αὐτοῦ τοὺς πόδας, εἰς τὴν ἑτοιμασίαν τοῦ Εὐαγγελίου τῆς εἰρήνης, τήν τε πρὸς τὰς καλὰς πράξεις ὁλοδρομίαν.

upon the faithful. And put shoes on his feet, for the preparation of the Gospel of peace (Eph. 6:15), and the whole course towards good deeds.

7. Ἀλλ' οὓς εὑρίσκει Χριστὸς ἀπολωλότας μετὰ τὴν ἁμαρτίαν τὴν εἰς βάπτισμα, τούτους ὁ θεομάχος Ναυάτος ἀπόλλυσι. Μηδὲν τοίνυν μηδὲ αὐτοὶ μετανοοῦντες λογιζώμεθα πταῖσμα· φυλαττόμενοι τὸ πίπτειν, πεπτωκότες ἀναπηδῶμεν. Καὶ δειλιῶντες τὴν πρόσκρουσιν, μετὰ τὴν πρόσκρουσιν ἀπόγνωσιν φεύγωμεν, ἐστηρίχθαι σπουδάζοντες· κατενεχθέντες εἰς ἀνόρθωσιν σπεύδωμεν. Πειθώμεθα πρὸς ἡμᾶς τῷ Δεσπότῃ βοῶντι· Δεῦτε πάντες οἱ κοπιῶντες, κἀγὼ ἀναπαύσω ὑμᾶς. Κτησώμεθα τὴν τοῦ λόγου δωρεὰν πρὸς πράξεις εὐγνωμοσύνης. Μάθωμεν ἐνταῦθα τὴν τῶν κακῶν ἀποχὴν, ἵνα ἐν τοῖς μέλλουσι μὴ μάθωμεν ἄκοντες. Χρησώμεθα βίῳ πρὸς τὰ καλὰ γυμνασίῳ· πρὸς τὸ τῆς ἁμαρτίας παροξυνώμεθα μῖσος. Βαθύν τινα τὸν τοῦ Κτίστου περιφέρωμεν ἔρωτα, ὅλῃ πρὸς αὐτὸν κολληθῶμεν καρδίᾳ, τὴν τοῦ λόγου μὴ κακῶς κατὰ τὸν ἄσωτον οὐσίαν καταναλώσωμεν. Τὴν ἀποκειμένην ἐκείνην κτησώμεθα καύχησιν, ἣν ὁ Παῦλος ἐβόα καυχώμενος· Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; Αὐτῷ πρέπει δόξα καὶ τιμὴ σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

7. Yet those whom Christ finds after they had been lost following sin committed against baptism, Novatus, the fighter against God, destroys. Let us ourselves, therefore, when we repent, reckon no stumbling as beyond remedy; guarding against falling, when we have fallen let us leap up again. Both fearing to stumble, and after stumbling fleeing despair, let us be eager to be established; when cast down, let us hasten to be raised up again. Let us obey the Master who cries out to us: Come, all ye that labour, and I will give you rest (Matt. 11:28). Let us acquire the gift of reason for deeds of gratitude. Let us learn here abstinence from evils, lest in the world to come we learn it against our will. Let us use life as a training-school for good things; let us be stirred up to hatred of sin. Let us bear about a deep love for the Creator, let us cleave to Him with our whole heart, let us not badly squander the substance of reason after the manner of the prodigal. Let us acquire that boasting which is laid up in store, which Paul cried out when boasting: Who shall separate us from the love of Christ? (Rom. 8:35). To Him belongs glory and honour, with the Father and the Holy Spirit, unto the ages of ages. Amen.

Οὐκ ἀνθρωπίνην οὖν ὁμοίωσιν ὁ Θεὸς ἐνταῦθα λαμβάνει, ἀλλὰ περιστερᾶς, ὅτι τὴν ἀφέλειαν καὶ τὸ πρᾶον τῆς νέας ἐπιφανείας τοῦ Πνεύματος ἐβούλετο δεῖξαι τῷ τῆς περιστερᾶς ὁμοιώματι. Ὁ μὲν γὰρ νόμος βαρὺς ἦν καὶ μαχαίρᾳ κολάζων, ἡ δὲ χάρις ἱλαρὰ καὶ λόγῳ ῥυθμίζουσα πραότητος. Ταῦτά τοι καὶ ὁ Κύριος πρὸς τοὺς ἀποστόλους εἰπόντας ἐν πυρὶ κολάσαι τοὺς μὴ δεξαμένους αὐτοὺς κατὰ τὸν Ἠλίαν· Οὐκ οἴδατε, φησὶ, ποίου Πνεύματός ἐστε.

Not a human likeness, therefore, does God assume here, but that of a dove, because He wished to show the simplicity and gentleness of the new manifestation of the Spirit by the likeness of the dove. For the law was heavy and punished with the sword, whereas grace is cheerful and regulates by the word of meekness. For this reason also the Lord said to the apostles, when they spoke of punishing with fire those who did not receive them, after the example of Elijah: Ye know not, He says, what manner of spirit ye are of (Luke 9:55).

Τάχα δὲ διὰ τοῦ ἰῶτα καὶ τῆς κεραίας ἡ δικαιοσύνη κέκραγεν αὐτοῦ· Ἐὰν ὀρθοὶ πρὸς μὲ ἥκητε, κἀγὼ ὀρθὸς πρὸς ὑμᾶς· ἐὰν πλάγιοι πορεύησθε, κἀγὼ πλάγιος, λέγει Κύριος τῶν δυνάμεων. Τὰς ἐπιπλήξεις τῶν ἁμαρτωλῶν πλαγίας αἰνιττόμενος ὁδούς· ἡ γὰρ εὐθεῖα καὶ κατὰ φύσιν, ἣν αἰνίττεται τὸ ἰῶτα τοῦ Ἰησοῦ, ἡ ἀγαθωσύνη αὐτοῦ, ἡ πρὸς τοὺς ἐξ ὑπακοῆς πεπιστευκότας, ἀμετακίνητός τε καὶ ἀῤῥεπής. Οὐ μὴ οὖν παρέλθῃ ἀπὸ τοῦ νόμου οὔτε τὸ ἰῶτα, οὔτε ἡ κεραία, τουτέστιν οὔτε ἡ τοῖς εὐθέσι

And perhaps through the jot and the tittle His righteousness has cried out: If ye come upright unto Me, I also will be upright unto you; if ye walk crookedly, I also will be crooked, says the Lord of hosts (Lev. 26:23–24); hinting by crooked ways at the chastisements of sinners; for the straight and natural way, at which the iota of Jesus hints, is His goodness towards those who have believed out of obedience, immovable and unswerving. Neither the jot, therefore, nor the tittle shall pass from the law (Matt. 5:18), that is, neither the

Editors' notes and page, col. 765

Editors' prose

Apud eumdem Macarium Chrysocephalum, orat. VIII in Matth. cap. VIII, e cod. Barocc. 156, et lib. VII in Lucam, cap. XIII, e cod. Barocc. 211.

In the same Macarius Chrysocephalus, oration VIII on Matthew, chapter VIII, from the Baroccian codex 156, and book VII on Luke, chapter XIII, from the Baroccian codex 211.

Apud eumdem Macarium lib. XIII, in Matth. cap. IX

In the same Macarius, book XIII on Matthew, chapter IX.

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marginal letters: A γίζεται. Καὶ ὑποδύσατε; B μὴ μάθωμεν ἄκοντες.; C λαμβάνει, ἀλλὰ περιστερᾶς,; D κἀγὼ ὀρθὸς πρὸς
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Editors' notes and page, col. 766

Footnotes

(a) ‹anchor: not visible (call above the cropped page foot)› · call in col 766 (not visible)

Eph. VI, 15.

Ephesians 6:15.

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Matth. XI, 28.

Matthew 11:28.

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Rom. VIII, 35.

Romans 8:35.

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(d) ‹anchor: cujus Spiritus estis› · call in col 766

Luc. IX, 55.

Luke 9:55.

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(e) ‹anchor: inquit Dominus exercituum› · call in col 766

Levit. XXVI, 24.

Leviticus 26:24.

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Ὁ Θεός. Al., ὁ Παράκλητος. FABRIC. Primam periodum paulo aliter et accuratius citat idem Macarius orat. vii in Lucam, cujus inscriptio est: Εἰς παραμονὴν τῶν φώτων, cap. xiii, cod. 211, Barocc., hunc nempe in modum: Οὐχ ἀνθρωπίνην ὁμοίωσιν ἐνταῦθα τοῦ Θεοῦ παρειληφότος, ἀλλὰ τὸ περιστερᾶς εἶδος, ὅτι τὴν ἀφέλειαν, etc., ut supra usque ad ὁμοιώματι. Atque hanc lectionem genuinam esse patet non modo ex Graeca Catena in Lucam ms. in bibliotheca Vindobonensi cod. 42 theol. juxta ordinem Lambecii, ubi eodem modo legitur, nisi quod pro ἀλλὰ τὸ περιστερᾶ εἶδος, simpliciter sit ἀλλὰ τῆς περιστερᾶς· sed et ex Latine edita a Corderio Catena in Lucam cap. iii, num. 33, ubi haec Clementis ita sonant: Non hic hominis, sed columbae similitudinem Deus assumpsit; quia volebat nova quadam apparitione Spiritus per columbae similitudinem, simplicitatem ac mansuetudinem declarare. Ceterum liquet, Macarium priore loco verba Clementis paululum immutasse, ut plena inciperet periodus. GRAB.

"Ὁ Θεός" [God]. Another reading: ὁ Παράκλητος [the Paraclete]. FABRICIUS. The same Macarius cites the first sentence a little differently and more accurately in Oration VII on Luke, whose title is "On the Eve of the Lights", ch. 13, Baroccianus cod. 211, namely thus: "God having taken here not a human likeness but the form of a dove, because [he wished to show] the simplicity", etc., as above, as far as ὁμοιώματι. And that this reading is genuine is clear not only from the Greek manuscript Catena on Luke in the Vienna library, cod. 42 theol. in Lambeck's order, where it reads the same way except that instead of ἀλλὰ τὸ περιστερᾶ εἶδος [as printed] it has simply ἀλλὰ τῆς περιστερᾶς; but also from the Catena on Luke published in Latin by Corderius, ch. 3, no. 33, where these words of Clement run thus: "God took here not the likeness of a man but of a dove, because by a new kind of appearance of the Spirit in the likeness of a dove he wished to make known simplicity and gentleness." For the rest, it is plain that Macarius, in the former place, altered Clement's words slightly so that the sentence would begin complete. GRABE.

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Psal. XVII, 27; II Reg. XXII, 27.

Psalm 17[18]:27; 2 Kings [2 Samuel] 22:27.

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Gen. I, 28.

Genesis 1:28.

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Διὸ κρίνεται ὁ Θεός... ὁρατός. Quid hoc sibi vult: Judicat Deus totum se et imaginem sui hominem esse? Adde quod integram periodum omiserit interpres. Sed antequam aliam versionem substituam, Graecum textum sic emendo: Διὸ κρίνεται ὁ Θεὸς εἶναι τύπον αὐτοῦ καὶ τὴν ἑαυτοῦ εἰκόνα τὸν ἄνθρωπον, κ. τ. λ. Sic autem interpretor: Ideo judicat Deus typum seu simulacrum sui esse hominem: hic (Deus) invisibilis est, ejus autem imago, nempe homo, visibilis. Ita V. C. Claudius Capperonnier, ad calcem tom. I Thesauri Canisiani, pag. 766.

"Διὸ κρίνεται ὁ Θεός … ὁρατός." What does this mean: "God judges that he himself as a whole and his image is man"? Add that the translator left out a whole sentence. But before I substitute another version, I emend the Greek text thus: "Therefore God is judged to be the type of himself, and man his own image," etc. And I translate it thus: "Therefore God judges man to be his type or likeness: he (God) is invisible, but his image, namely man, is visible." So the distinguished Claude Capperonnier, at the end of vol. I of the Thesaurus of Canisius, p. 766.

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Ποιήσηται. Vel ποιήσῃ, ita sane legitur. GRAB.

"Ποιήσηται". Or ποιήσῃ; that is indeed how it reads. GRABE.

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Editors' prose

XVII.

Fragmenta quae in editione Oxoniensi desiderantur.

Fragments that are wanting in the Oxford edition.

Apud S. Anastasium Sinaitam, quaest. xcvi, pag. 401 edit. novissimae.

In St Anastasius of Sinai, Question 96, page 401 of the most recent edition.

Joannes Veccus, patriarcha CP., De processione Spiritus sancti. — Apud Leonem Allatium, Graec. orthod. tom. I, pag. 248.

John Beccus, patriarch of Constantinople, On the Procession of the Holy Spirit. — In Leo Allatius, Graecia orthodoxa, vol. I, p. 248.

Ex Nicephori CP. Antirrhetico inedito adversus Iconoclastas. — Edidit Graece et Latine V. C. Nicolaus le Nourry in Apparat. ad biblioth. SS. Patrum, tom. I, pag. 1334. A. B.

From the unpublished Antirrheticus of Nicephorus of Constantinople against the Iconoclasts. — Edited in Greek and Latin by the distinguished Nicolas Le Nourry in his Apparatus ad Bibliothecam maximam Patrum, vol. I, p. 1334 A–B.

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κατάλληλος ἐπαγγελία, οὔτε ἡ τοῖς πλαγιάζουσιν ἠπειλημένη κόλασις. Ἀγαθύνει γὰρ τοῖς εὐθέσι Κύριος· τοὺς δὲ ἐκκλίνοντας εἰς τὰς στραγγαλιὰς ἀπάγει μετὰ τῶν ἐργαζομένων τὴν ἀνομίαν. Καὶ μετὰ ἀθώου ἀθῶός ἐστι, καὶ μετὰ στρεβλοῦ διαστρέφει, καὶ τοῖς σκολιοῖς σκολιὰς ὁδοὺς ἀποστέλλει.

corresponding promise, nor the punishment threatened against those who turn aside. For the Lord does good to the upright; but those who turn aside into crooked ways He leads away with the workers of iniquity. And with the innocent He is innocent, and with the perverse He is perverse, and to the crooked He sends crooked ways.

Ἄλλη Θεωρία Κλήμεντος.

Another Contemplation of Clement.

Τῇ ἑαυτοῦ φωτοειδεῖ μορφῇ ὁ Θεὸς, ὡς ἐν σφραγῖδι μεγίστῃ, τὸν ἐν ὁμοιώματι ἄνθρωπον ἐνετυπώσατο, ὅπως ἂν πάντων ἄρχῃ καὶ κυριεύῃ, καὶ πάντα αὐτῷ δουλεύῃ. Διὸ κρίνεται ὁ Θεὸς εἶναι τὸ πᾶν αὐτὸν καὶ τὴν ἑαυτοῦ εἰκόνα τὸν ἄνθρωπον. Οὗτος ἀόρατος, ἡ δὲ αὐτοῦ εἰκὼν, ὁ ἄνθρωπος, ὁρατός. Ὃ οὖν ἐάν τις ποιήσηται ἀνθρώπῳ, εἴτε ἀγαθὸν εἴτε κακὸν, εἰς ἐκεῖνον ἀναφέρεται. Διὸ ἐξ αὐτοῦ κρίσις, πᾶσι κατ' ἀξίαν ἀπονέμουσα, παρελεύσεται· τὴν γὰρ αὐτοῦ μορφὴν ἐκδικεῖ.

By His own light-like form God, as in a greatest seal, stamped man in likeness, so that he might rule and be lord over all things, and all things might serve him. Wherefore God is judged to be the whole, Himself and His own image, man. He is invisible, while His image, man, is visible. Whatever therefore anyone does to a man, whether good or evil, is referred back to Him. Wherefore judgement from Him, assigning to all according to desert, will go forth; for He avenges His own form.

Ὥσπερ δυνατὸν καὶ νῦν ἄνθρωπον πλάττειν ἀνθρώπους, κατὰ τὴν προτέραν τοῦ Ἀδὰμ διάπλασιν, οὐχ ἔτι οὕτω ποιεῖ διὰ τὸ ἅπαξ χαρίσασθαι τῷ ἀνθρώπῳ ἀνθρώπους γεννᾷν, εἰπὼν πρὸς τὴν φύσιν ἡμῶν τὸ, Αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν· οὕτω τῇ παντεξουσίῳ καὶ προνοητικῇ αὐτοῦ δυνάμει καὶ τὴν τῶν σωμάτων διάλυσιν καὶ τελευτὴν, φυσικῇ τινι ἀκολουθίᾳ καὶ τάξει, τῇ τῶν στοιχείων μεταβολῇ ᾠκονόμησε γίνεσθαι, κατὰ τὴν οὐσιώδη αὐτοῦ θεογνωσίαν καὶ κατάληψιν.

Just as it is possible even now for Him to fashion men as man, according to the former fashioning of Adam, yet He no longer does so because He once for all granted to man to beget men, having said to our nature, Increase and multiply, and fill the earth [Gen. 1:28]; so by His all-powerful and provident might He also dispensed the dissolution and end of bodies to come about, in a certain natural sequence and order, through the change of the elements, according to His essential divine knowledge and comprehension.

Ἀλλὰ καὶ ὁ Κλήμης ὁ Στρωματεὺς ἐν οἷς συνέθετο διαφόροις ὅροις, ὥστε παντὸς εὐσεβοῦς δόγματος προηγεῖσθαι αὐτοὺς τῷ βουλομένῳ θεολογίαν μετιέναι, ὁριζόμενος τί πνεῦμα, καὶ ποσαχῶς λέγεται πνεῦμα, φησί· Πνεῦμα μέν ἔστι λεπτὴ καὶ ἄϋλος καὶ ἀσχημάτιστος ἐκπορευτικὴ ὕπαρξις.

Moreover Clement the Stromatist also, in the various definitions which he composed so that they might precede every pious dogma for one wishing to pursue theology, defining what spirit is and in how many ways spirit is spoken of, says: Spirit is a subtle and immaterial and unshaped proceeding existence.

Κλήμεντος πρεσβυτέρου Ἀλεξανδρείας ἐκ τοῦ Κατὰ Ἰουδαϊζόντων.

Of Clement, presbyter of Alexandria, from the work Against Judaizers.

Σολομῶν ὁ τοῦ Δαβὶδ παῖς, ἐν ταῖς Βασιλείαις ἐπιγραφομέναις, τὴν τοῦ ἀληθινοῦ νεὼ κατασκευὴν, συνεὶς οὐ μόνον ἐπουράνιον εἶναι καὶ πνευματικὴν, ἤδη δὲ καὶ εἰς τὴν σάρκα διαφέρειν, ἣν ἔμελλεν οἰκοδομεῖν ὁ τοῦ Δαβὶδ υἱός τε καὶ Κύριος, εἴς τε τὴν

Solomon the son of David, in the books entitled Kingdoms, having understood the construction of the true temple to be not only heavenly and spiritual, but also to pertain already to the flesh which the Son and Lord of David was about to build, both for

Editors' notes and page, col. 768

Footnotes

(10) Ποιήσηται. Vel ποιήσῃ, ita sane legitur. GRAB.

(10) Ποιήσηται. Or ποιήσῃ; so indeed it is read. GRABE.

(printed under page 383)

Page

running head: MENTIS ALEXANDRINI 768
marginal letters: A κατάλληλος ἐπαγγελία,; B πᾶσι κατ' ἀξίαν; C τῶν στοιχείων; D Σολομῶν ὁ τοῦ Δαβὶδ
old-edition numerals: (none)
other: full-width headings across cols 767-768 cut off at left edge not set: below B (XVII. / in editione Oxoniensi desiderantur. / Sinaitam, quaest. XCVI...), below C (rocessione Spiritus sancti. — Apud Leonem Allatium...), above D (adversus Iconoclastas. — Edidit Graece et Latine...); misprint kept as printed: οὐχ ἔτι (for οὐκ ἔτι), para 4

PG 9:769

αὐτοῦ παρουσίαν, ἔνθα καθιδρύεσθαι καθάπερ τι ἄγαλμα ἔμψυχον διεγνώκει, εἴς τε τὴν κατὰ σύνοδον πίστεως ἐγειρομένην Ἐκκλησίαν, κατὰ λέξιν λέγει· Εἰ ἀληθῶς ἄρα κατοικήσει Θεὸς μετὰ ἀνθρώπων ἐπὶ τῆς γῆς; Κατοικεῖ δὲ ἐπὶ τῆς γῆς, σάρκα περιβαλλόμενος, καὶ μετὰ ἀνθρώπων αὐτῷ κατοίκησις γίνεται ἐν τῇ κατὰ τοὺς δικαίους συνθέσει τε καὶ ἁρμονίᾳ, νεὼν ἅγιον ἐργαζομένῳ τε καὶ ἀνιστάντι. Γῆ γὰρ οἱ δίκαιοι, τὴν γῆν ἔτι περικείμενοι· καὶ γῆ, ὡς πρὸς τὸ μέγεθος παραβαλλόμενοι τοῦ Κυρίου. Ταῦτά τοι καὶ ὁ μακάριος Πέτρος οὐκ ὀκνεῖ λέγειν· Καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε, οἶκος πνευματικὸς, ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας τὰς προσδεκτὰς τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ. Ἐπὶ δὲ τοῦ σώματος, ὃ κατὰ περιγραφὴν τόπον ἔνθεον ἑαυτῷ καθιέρωσεν ἐπὶ γῆς ὁ Κύριος, Λύσατε, εἶπε, τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Εἶπον οὖν οἱ Ἰουδαῖοι· Τεσσαράκοντα καὶ ἓξ ἔτεσιν ὁ ναὸς οὗτος ᾠκοδομήθη, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; Ἐκεῖνος δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.

His own presence, where He had resolved to be established just like some animate statue, and for the Church raised up according to the union of faith, says word for word: Will God then truly dwell with men upon the earth? (3 Kgs. 8:27). Yes, He dwells upon the earth, clothed with flesh, and His dwelling with men comes about in the composition and harmony according to the righteous, as He fashions and raises up a holy temple. For the righteous are earth, while still encompassed with earth; and earth, when compared with the greatness of the Lord. Therefore the blessed Peter also does not hesitate to say: You yourselves also, as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ (1 Pet. 2:5). And concerning the body, which according to circumscription the Lord consecrated for Himself as a divine place upon earth, He said, Destroy this temple, and in three days I will raise it up. The Jews therefore said: In forty and six years was this temple built, and wilt Thou raise it up in three days? But He spoke concerning the temple of His body (John 2:19–21).

Τοῦ ἁγιωτάτου καὶ μακαριωτάτου Κλήμεντος, πρεσβυτέρου Ἀλεξανδρείας, τοῦ Στρωματέως, ἐκ τοῦ Περὶ Προνοίας λόγου.

Of the most holy and most blessed Clement, presbyter of Alexandria, the Stromatist, from the discourse On Providence.

Τί Θεός; Θεός ἐστιν, ὡς καὶ ὁ Κύριος λέγει, πνεῦμα. Πνεῦμα δέ ἐστι κυρίως οὐσία ἀσώματος καὶ ἀπερίγραπτος. Ἀσώματον δέ ἐστιν ὃ μὴ συμπληροῦται σώματι, ἢ οὗ τὸ εἶναι οὐκ ἔστι κατὰ τὸ πλάτος, μῆκος καὶ βάθος. Ἀπερίγραπτον δέ ἐστιν οὐ τόπος, οὐδεὶς τόπος τὸ κατὰ πάντα ἐν πᾶσιν, καὶ ἐν ἑκάστῳ ὅλον, καὶ ἐφ' ἑαυτοῦ τὸ αὐτό.

What is God? God is, as the Lord also says, spirit (John 4:24). And spirit is properly an incorporeal and uncircumscribed substance. And incorporeal is that which is not completed by a body, or whose being is not according to breadth, length, and depth. And uncircumscribed is not a place, no place, that which is in all respects in all things, and whole in each, and the same in itself.

Φύσις λέγεται παρὰ τὸ πεφυκέναι. Πρώτη οὐσία ἐστὶ πᾶν καθ' ἑαυτοῦ ὑφεστὼς, οἷον λίθος οὐσία λέγεται. Δευτέρα δὲ οὐσία αὐξητικὴ, καθὸ αὔξει καὶ φθίνει, τὸ φυτόν. Τρίτη δὲ οὐσία ἔμψυχος, αἰσθητικὴ, τὸ ζῶον, ὁ ἵππος. Δευτέρα οὐσία ἔμψυχος, αἰσθητικὴ, λογικὴ, ἄνθρωπος· δι' ὃ καὶ ἕκαστος γέγονεν ὡς ὢν ἐκ πάντων, τὴν ψυχὴν ἔχων ἄϋλον, καὶ τὸν νοῦν Θεοῦ εἰκόνα.

Nature is so called from growing naturally. First substance is everything subsisting by itself, as a stone is called a substance. Second is vegetative substance, inasmuch as it grows and decays, the plant. Third is animate, sentient substance, the animal, the horse. Second is animate, sentient, rational substance, man; wherefore also each one has come into being as consisting of all these, having an immaterial soul, and the mind as an image of God.

Ὁ τοῦ ἀπαθοῦς Θεοῦ φόβος ἀπαθής. Φοβεῖται γάρ τις οὐ τὸν Θεὸν, ἀλλὰ τὸ ἀποπεσεῖν τοῦ Θεοῦ. Ὁ δὲ τοῦτο δεδιὼς, τὸ τοῖς κακοῖς συμπεσεῖν, φοβεῖται καὶ δέδιεν τὰ κακά. Ὁ δεδιὼς δὲ τὸ πτῶμα, ἄφθαρτον ἑαυτὸν καὶ ἀπαθῆ εἶναι βούλεται.

The fear of the impassible God is impassible. For one fears not God, but falling away from God. And he who dreads this, falling into evils, fears and dreads evils. And he who dreads the fall wishes himself to be incorruptible and impassible.

Editors' notes and page, col. 769

Editors' prose

Ex codice chartaceo biblioth. regis Christianissimi signato n. 2431. — Ibid. pag. 1336. A.

From the paper codex of the library of the Most Christian King, marked no. 2431. — Ibid., p. 1336 A.

Ex eodem codice chartaceo, post aliud fragmentum quod. e tom I opp. S. Maximi jam exstat in editione Clementis Oxoniensi, haec subjiciuntur. — Ibid. pag. 1335. D.

From the same paper codex, after another fragment which, taken from vol. I of the works of St Maximus, already stands in the Oxford edition of Clement, the following are subjoined. — Ibid., p. 1335 D.

Apud S. Joannem Damascenum in sacris Parallel. tom. II, pag. 307.

In St John Damascene, in the Sacra Parallela, vol. II, p. 307.

Footnotes

(a) ‹anchor: not visible on this page› · call in col 770

III Reg. VIII, 27.

3 Kings (1 Kings) 8:27.

(printed under page 384)

(b) ‹anchor: not visible on this page› · call in col 770

I Petr. II, 5.

1 Peter 2:5.

(printed under page 384)

Joan. II, 19-21.

John 2:19–21.

(printed under page 384)

(d) ‹anchor: Deus est, sicut et Dominus dicit, spiritus› · call in col 770

Joan. IV, 24.

John 4:24.

(printed under page 384)

(11) ‹anchor: ἐφ' ἑαυτοῦ τὸ αὐτό› · call in col 770

'Απερίγραπτον ... τὸ αὐτό. Ex Latina quidem versione hujus loci nihil sensus exsculpi potest: et miror virum doctum ea in lucem emisisse, quae nec ipse nec alius quispiam valeat intelligere. Sed Graeca verba facile sanari possunt, si legantur hoc modo: 'Απερίγραπτόν ἐστι, οὗ τόπος οὐδείς, τῷ κατὰ πάντα ἐν πᾶσιν καὶ ἐν ἑκάστῳ ὅλον, καὶ ἐφ' ἑαυτοῦ τὸ αὐτό. Hoc est: Incircumscriptum est id, cujus nullus est locus; eo quod secundum omnia sit in omnibus et in singulis totum, et in se ipso idem. Capperonn. l. c.

"Uncircumscribed … the same." From the Latin version of this passage no sense at all can be extracted, and I wonder that a learned man published what neither he nor anyone else could understand. But the Greek words are easily healed if they are read thus: "That is uncircumscribed of which there is no place, by being whole in all things according to all, and in each one, and the same in itself." That is: "That is uncircumscribed which has no place, because in every respect it is whole in all things and in each, and the same in itself." Capperonnier, at the place cited.

(printed under page 384)

(12) ‹anchor: Δευτέρα› · call in col 770

Δευτέρα. Leg. τετάρτη.

"Second": read "fourth".

(printed under page 384)

Page

running head: FRAGMENTA. 770
marginal letters: A tiam, per quam; B corpore quod; C quod non constat; D Timor Dei
old-edition numerals: 380 before Natura
other: facing Latin version, not set

PG 9:771

Νόμος ἔστω κατὰ τῶν σεμνὰ καὶ θεῖα οὐ σεμνῶς καὶ θεοπρεπῶς ὁρᾷν ἀξιούντων, κόλασιν ἐπιφέρειν ἀορασίας.

Let there be a law against those who deem it right to look upon august and divine things not reverently and in a manner worthy of God, to inflict the punishment of blindness.

Καθόλου ὁ Χριστιανὸς ἐρημίας καὶ ἡσυχίας καὶ γαλήνης καὶ εἰρήνης οἰκεῖός ἐστιν.

In general the Christian is a friend of solitude and quietness and calm and peace.

Nomen illud mysticum quod vocant Tetragrammaton, quo tantum muniebantur illi quibus adytum pervium erat, sonat Jehovah, quod interpretatur, qui est et qui erit; candelabrum vero quod ad australem plagam astabat altaris, septem planetas referebat, qui meridianam regionem circumagi nobis videntur: cui terni utrinque rami consurgunt,

That mystic name which they call the Tetragrammaton, with which alone those to whom the sanctuary was accessible were protected, sounds as Jehovah, which is interpreted, He Who is and Who will be; while the candlestick which stood at the southern side of the altar represented the seven planets, which seem to us to revolve around the southern region: from which three branches rise on either side,

quoniam sol quasi candelabrum mundi medius inter alios planetas divina sapientia libratus sua luce superiores lustrat et inferiores. Ad alteram partem ipsius arae posita erat mensa, in qua panes proponebantur, quod ex ea parte coeli flatus nobis vitales et almi aspirant.

since the sun, like the candlestick of the world, poised in the midst among the other planets by divine wisdom, illuminates with its light both the upper and the lower ones. On the other side of the altar itself was placed the table on which the loaves were set forth, because from that quarter of heaven vital and nourishing breezes blow upon us.

Editors' notes and page, col. 771

Editors' prose

Ex Catena in Pentateuchum Latine edita a Francisco Zephyro, pag. 146.

From the Catena on the Pentateuch published in Latin by Francesco Zefiro, page 146.

Page

running head: 771 CLEMENTIS ALEXA
marginal letters: A Sit lex ista; B tas referebat,; C Sive vitam; D mors, in quantum
old-edition numerals: (none)
other: Nomen illud mysticum... rami consurgunt: Latin only, no Greek printed (continues in col 772); rest of column is facing Latin version of Greek in col 772, left out (Sit lex ista...; In universum...; Dicunt autem...; Sive vitam...; Et non cognoscentes...; Et in tantum...; Quemadmodum apud nos...); full-width headings across cols 771-772 cut off at right edge not set (Ibid. pag. 34...; Ibid. pag. 6...; Ex Catena in Pentateuchum...; Fragmenta alia exhibent...; Tomo IV, p. 291...; Et ad ejusdem Epistolae...; Tomo VI, p. 385...)
other: a full-width band (Ex Catena in Pentateuchum Latine edita ...) stands across cols 771/772 in mid-page: the 2 paragraphs above it in col 772 (Νόμος ἔστω ...; Καθόλου ...) are set here first; col 771 has nothing above it to set (its Sit lex ista and In universum are facing Latin); then col 771's Nomen illud ... and col 772's quoniam sol ... below it (reading order, 771:0:2, reordered by Q1b against the page); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width

PG 9:772

Κλήμεντος Στρωματέως. Φασὶ δὲ οἱ μύσται λόγῳ μόνῳ ἀνελεῖν τὸν Αἰγύπτιον, ὥσπερ ἀμέλει ὕστερον ἐν ταῖς Πράξεσι φέρεται, τοὺς νοσφισαμένους τῆς τιμῆς τοῦ χωρίου καὶ ψευσαμένους, λόγῳ ἀποκτεῖναι.

Of Clement the Stromatist. And the initiates say that by a word alone he slew the Egyptian, just as indeed afterwards in the Acts it is related that those who kept back part of the price of the land and lied were slain by a word.

Κλήμεντος. Ἢ ζωὴν, τὴν κατὰ τὸν παρόντα βίον· καὶ θάνατον, τὸν κατ' ἐπιφορὰν τῶν διωκόντων, ἀγγέλους τε καὶ ἀρχὰς καὶ δυνάμεις, τὰ ἀποστολικὰ πνεύματα.

Of Clement. Either life, that according to the present life; and death, that brought on by the assault of persecutors, and angels and principalities and powers, the apostolic spirits.

Κλήμεντος. Καὶ μὴ γνόντες, μηδὲ ποιήσαντες τὸ βούλημα τοῦ νόμου, ὃ ὑπέλαβον αὐτοὶ, τοῦτο καὶ βούλεσθαι τὸν νόμον ᾠήθησαν. Καὶ οὐδ' ὡς προφητεύοντι τῷ νόμῳ ἐπίστευσαν, λόγῳ δὲ ψιλῷ καὶ φόβῳ, ἀλλ' οὐ διαθέσει καὶ πίστει ἠκολούθησαν.

Of Clement. And neither knowing nor doing the counsel of the law, what they themselves supposed, this they thought the law also willed. And they did not even believe the law as prophesying, but followed bare word and fear, and not disposition and faith.

Καὶ τοσοῦτον, φησὶν, οὐδεὶς ἔτι κατὰ σάρκα ζῇ, ἐκείνη γὰρ οὐκ ἔστι ζωὴ, ἀλλὰ θάνατος, ὅτι καὶ ὁ Χριστός· ἵνα δείξῃ ὅτι τὸ κατὰ σάρκα ζῇν ἐπαύσατο· πῶς; οὐ τὸ σῶμα ἀφεὶς, ἄπαγε· μετ' αὐτοῦ γὰρ ἥξει ὡς ἰδίου κριτὴς ἁπάντων, ἀλλὰ τῶν φυσικῶν ἀπαλλαγεὶς παθῶν, οἷον πείνης καὶ δίψης καὶ ὕπνου καὶ κόπου· νῦν γὰρ ἀπαθὲς καὶ ἀκήρατον ἔχει σῶμα.

And to such an extent, he says, does no one any longer live according to the flesh—for that is not life, but death—that even Christ does not; in order to show that living according to the flesh has ceased; how? Not by laying aside the body, far from it! For with it as His own He will come as Judge of all, but having been freed from natural affections, such as hunger and thirst and sleep and weariness; for now He has an impassible and uncorrupted body.

Ὥσπερ ἦν [leg. ἡμῶν] τὸ κατὰ σάρκα, ἐστὶ τὸ ἐν ἁμαρτίαις, καὶ τὸ ἔξω τούτων οὐ κατὰ σάρκα· οὕτω καὶ Χριστοῦ τὸ κατὰ σάρκα, τὸ εἴκειν τοῖς φυσικοῖς πάθεσι· τὸ μὴ εἴκειν δὲ οὐ κατὰ σάρκα. Ἀλλ' ὥσπερ, φησὶν, ἐκεῖνος ἀπηλλάγη, οὕτω καὶ ἡμεῖς· Οὐκέτι, φησὶν, εἶεν ἐμπαθητὸν σαρκί. Οὕτω καὶ ὁ Κλήμης ἐν δʹ Ὑποτυπώσεων.

Just as with us [printed: was] that which is according to the flesh is being in sins, and being outside of these is not according to the flesh; so also with Christ that which is according to the flesh was yielding to natural affections, while not yielding is not according to the flesh. But just as He, he says, was freed, so also are we: No longer, he says, may there be subjection to passion in the flesh. So also Clement in the fourth book of the Hypotyposes.

Editors' notes and page, col. 772

Page

running head: EMENTIS ALEXANDRINI 772
marginal letters: A Νόμος ἔστω; B nebantur, quod; C Κλήμεντος. Ἢ ζωὴν,; D Χριστός· ἵνα δείξῃ
old-edition numerals: (none)
other: quoniam sol quasi candelabrum... et almi aspirant: Latin only, no Greek printed (continued from col 771); full-width lines across cols 771-772 cut off at left edge not set
other: the 3 paragraph(s) of this column above the full-width band are set under col 771 (reading order, moved on receipt)

PG 9:773

Καθάπερ γὰρ τὸ θερμὸν εὐρύνειν εἴωθεν, οὕτω καὶ ἡ ἀγάπη· θερμὸν γάρ τι χρῆμα ἡ ἀγάπη· ὡσεὶ εἶπεν, Οὐ μόνον στόματι, ἀλλὰ καὶ καρδίᾳ φιλῶ, καὶ πάντας ἔνδον ἔχω. Διό φησιν, « Οὐ στενοχωρεῖσθε ἐν ἡμῖν, » τοῦ πόθου εὐρύνοντος αὐτοῦ τὴν ψυχήν· « ἡ καρδία ἡμῶν πεπλάτυνται » εἰς τὸ πάντα διδάξαι ὑμᾶς, ὑμεῖς δὲ « στενοχωρεῖσθε ἐν τοῖς σπλάγχνοις ὑμῶν, » τουτέστιν, ἐν τῇ πρὸς Θεὸν ἀγάπῃ, ᾗ ἀγαπᾷν με ὀφείλετε. Οὕτως ὁ Κλήμης ἐν τετάρτῳ Ὑποτυπώσεων.

For just as heat is accustomed to widen, so also is love; for love is a warm thing; as if he had said, Not only with my mouth, but also with my heart I love, and I hold all within. Wherefore he says, "You are not straitened in us" (2 Cor. 6:12), his longing widening his soul; "our heart is enlarged" (2 Cor. 6:11) so as to teach you all things, whereas you "are straitened in your own bowels" (2 Cor. 6:12), that is, in the love towards God, wherewith you ought to love me. Thus Clement in the fourth book of the Hypotyposes.

Κλήμεντος. Ἐπειδή γε μὴν ὁ Κύριος Ἀπόστολος ὢν τοῦ Παντοκράτορος ἀπεστάλη πρὸς Ἑβραίους, διὰ μετριότητα ὁ Παῦλος οὐκ ἐγγράφει ἑαυτὸν Ἑβραίων Ἀπόστολον, διὰ τὴν πρὸς τὸν Κύριον τιμὴν, διά τε τῶν ἐθνῶν εἶναι κῆρυξ καὶ Ἀπόστολος, ἐκ περιουσίας δὲ ἐπιστεῖλαι καὶ τοῖς Ἑβραίοις.

Of Clement. Since indeed the Lord, being the Apostle of the Almighty, was sent to the Hebrews, out of modesty Paul does not inscribe himself Apostle of the Hebrews, both out of honour towards the Lord, and because he was herald and Apostle of the Gentiles, and wrote to the Hebrews also out of superabundance.

Κλήμεντος Παιδαγωγέως. Πρωτόγονον τὸ αἷμα εὑρίσκεται ἐν ἀνθρώπῳ, τοῦτο δὴ τὸ αἷμα φυσικῇ τρεπόμενον πέψει, κυησάσης τῆς μητρὸς, φιλοστοργίᾳ συμπαθεῖ, ἐξανθεῖ καὶ γηράσκει πρὸς τὸ ἄφοβον τοῦ παιδίου. Καὶ ἔστι μὲν τῆς σαρκὸς ὑγρότερον τὸ αἷμα, οἷον ὑγρά τις οὖσα σὰρξ, τοῦ δὲ αἵματος νοστιμώτερον τὸ γάλα καὶ λεπτομερέστερον. Εἴτε γὰρ τὸ ἐπιχορηγούμενον αἷμα τῷ ἐμβρύῳ, καὶ διὰ μητρῴου ἐστὶ πρότερον πεμπόμενον ὀμφαλοῦ, εἴτε αὖ τὸ καταμήνιον αὐτὸ ἀποκλεισθὲν τῆς οἰκείας φορᾶς κατὰ φυσικὴν ἀνάχυσιν χωρεῖν κελεύεται πρὸς τοῦ παντρόφου καὶ γενεσιουργοῦ ἐπὶ τοὺς φλεγμαίνοντας ἤδη μαστοὺς, καὶ ὑπὸ πνεύματος ἀλλοιούμενον θερμοῦ, ποθεινὴ σκευάζεται τῷ νηπίῳ τροφὴ, αἷμα τὸ μεταβάλλον ἐστί. Μάλιστα γὰρ πάντων μελῶν μαστοὶ συμπαθεῖς μήτρᾳ. Ἐπὰν οὖν κατὰ τοὺς τόκους ἀποκοπὴν λάβῃ τὸ ἀγγεῖον, δι' οὗ πρὸς τὸ ἔμβρυον τὸ αἷμα ἐφέρετο, μύσις μὲν γίνεται τοῦ πόρου, τὴν δὲ ὁρμὴν ἐπὶ τοὺς μαστοὺς τὸ αἷμα λαμβάνει, καὶ πολλῆς τῆς ἐπιφορᾶς γενομένης, διατείνονται, καὶ μεταβάλλει τὸ αἷμα εἰς γάλα, ἀναλόγως τῇ ἐπὶ τῆς ἑλκώσεως εἰς πῦον τοῦ αἵματος μεταβολῇ. Εἴτε αὖ ἀπὸ τῶν ἐν μαστοῖς παρακειμένων φλεβῶν ἀναστομουμένων κατὰ τὰς διαστάσεις τῆς κυήσεως τὸ αἷμα μεταχεῖται εἰς τὰς φυσικὰς τῶν μαστῶν σύριγγας· τούτων δὲ ἀνακιρνάμενον τὸ ἀπὸ τῶν γειτνιαζουσῶν καταπεμπόμενον ἀρτηριῶν πνεῦμα, μενούσης ἔτι τῆς ὑποκειμένης ἀκεραίου τοῦ αἵματος οὐσίας, ἐκκυμαίνόμενον λευκαίνεται, καὶ τῇ τοιαύτῃ ἀνακοπῇ κατ' ἐξαφρισμὸν μεταβάλλεται, παραπλήσιόν τι πεπονθὸς τῇ θαλάττῃ, ἣν δὴ κατὰ τὰς ἐμβολὰς τῶν

Of Clement, The Instructor. Blood is found first-born in man; this very blood, turned by natural digestion when the mother has conceived, through sympathetic tender affection blossoms forth and ripens so that the child may have no fear. And blood is moister than flesh, being as it were a kind of liquid flesh, while milk is sweeter and subtler than blood. For whether it is the blood supplied to the embryo and previously sent through the maternal navel-string, or whether again the menstrual blood itself, shut off from its own flow, is commanded by the all-nourishing Creator of birth to pass by natural effusion to the already swelling breasts, and altered by warm spirit is prepared as desirable nourishment for the infant, that which changes is blood. For of all members the breasts are most sympathetic with the womb. Whenever therefore at childbirth the vessel through which the blood was carried to the embryo is cut off, a closing of the passage takes place, and the blood takes its impulse towards the breasts, and when a great influx occurs, they are distended, and the blood changes into milk, analogously to the change of blood into pus in ulceration. Or whether again from the adjacent veins in the breasts, opened up during the distensions of pregnancy, the blood is poured over into the natural tubes of the breasts; and the spirit sent down from the neighbouring arteries being mingled with these, while the underlying substance of the blood still remains intact, surging up it is whitened, and by such beating back is transformed by foaming, having experienced something similar to the sea, which indeed at the onrushes of the

Editors' notes and page, col. 773

Footnotes

(1) ‹anchor: not visible in the page-foot images; column inferred from the note's position under col 773, both columns Greek here› · call in col 773

Κλήμ. Cod.

"Klēm[entos]": so the codex.

(printed under page 386)

Editors' prose

Tomo eodem, p. 391, ad haec Epistolae II ad Cor. capitis vi, vers. 11: Ἡ καρδία ἡμῶν πεπλάτυνται.

In the same volume, p. 391, on these words of the Second Epistle to the Corinthians, chapter vi, verse 11: "Our heart is enlarged."

Ex Catena in Epistolas Pauli, tom. VII, p. 286, ad haec Epistolae ad Hebraeos i, 1: Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεός, κ. τ. λ.

From the Catena on the Epistles of Paul, vol. VII, p. 286, on these words of the Epistle to the Hebrews i, 1: "God, who at sundry times and in divers manners of old," etc.

Tomo eodem sub Clementis nomine sequentia fragmenta reperire est. Primum (pag. 426) inc.: Κλήμεντος, Μεγαλόδωρος... Paedagogi lib. i, c. 9, n. 85; des. . . . ὑπεραποθανεῖν, καὶ τὸ κατὰ τοῦ θανάτου ἐπιδείξασθαι τρόπαιον, aliter ac in edito. Fragmentum alterum (p. 455): Κλήμεντος πρὸς Ἕλληνας. Ἀλλὰ γὰρ βοᾷ καὶ νῦν ὁ Κύριος, κ. τ. λ.; desinit, ut in edit.: ὡς Ἰησοῦς πεπιστευκότας. Fragmentum tertium (p. 490): Κλήμεντος παιδαγωγέως. Πρωτόγονον, κ. τ. λ. In multis ab edito differt; quamobrem hic saltem Graece sistendum duximus.

In the same volume the following fragments are to be found under the name of Clement. The first (p. 426) begins: "Of Clement, Bountiful…" (Paedagogus book i, ch. 9, n. 85); it ends: "…to die on his behalf, and to display the trophy over death," otherwise than in the printed edition. The second fragment (p. 455): "Of Clement, To the Greeks. But the Lord cries out even now," etc.; it ends, as in the printed edition: "as having believed in Jesus." The third fragment (p. 490): "Of Clement the Paedagogus. The first-born," etc. It differs in many respects from the printed edition; for which reason we have thought it right to set it out here, at least in Greek.

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running head: 773 FRAGMENTA.
marginal letters: A Καθάπερ γὰρ; B λος ὢν τοῦ; C αἷμα, οἷον ὑγρά; D λῆς τῆς ἐπιφορᾶς
old-edition numerals: (none)
other: full-width headings across cols 773-774 set above under Editors' prose (above A: Tomo eodem, p. 391...; between A and B: Ex Catena in Epistolas Pauli...; between B and C: Tomo eodem sub Clementis nomine...); ends mid-sentence across column break to col 774

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πνευμάτων οἱ ποιηταί φασιν ἀποπτύειν ἁλὸς ἄχνην· πλὴν ἀλλὰ αἷμα ἔχει τὴν οὐσίαν· τούτῳ τῷ τρόπῳ, καὶ οἱ ποταμοὶ ῥόθῳ φερόμενοι, τῇ ἐπιλήψει τοῦ περιχεχυμένου ἀέρος ξαινόμενοι, ἀφρὸν μορμύρουσι, καὶ τὸ ἐνστόμιον ἡμῶν ὑγρὸν τῷ πνεύματι ἐκλευκαίνεται.

winds the poets say spits out the foam of the brine; nevertheless it has blood as its substance; in this way rivers also, borne along with a roar, carded by the seizure of the surrounding air, murmur with foam, and the moisture in our mouth is whitened by the breath.

Τίς οὖν ἡ ἀποκλήρωσις, μὴ οὐχὶ καὶ τὸ αἷμα ἐπὶ τὸ φωτεινότατον καὶ λευκότατον ὑπὸ τοῦ πνεύματος τρέπεσθαι ὁμολογεῖν; πάσχει δὲ τὴν μεταβολὴν κατὰ ποιότητα οὐ κατ' οὐσίαν. Ἀμέλει γοῦν οὐ τροφιμώτερον ἄλλο τι, οὐδὲ μὴν γλυκύτερον, ἀλλ' οὐδὲ λευκότερον εὕροις ἂν γάλακτος. Πάντη δὲ ἔοικε τοῦτο τῇ πνευματικῇ τροφῇ, ἥτις ἐστὶ γλυκεῖα μὲν, διὰ τὴν χάριν, τρόφιμος δὲ ὡς ζωὴ, λευκὴ δὲ ὡς ἡμέρα Χριστοῦ. Ταύτῃ τοίνυν περὶ τὴν ἀποκύησιν οἰκονομούμενον τῷ βρέφει τὸ γάλα χορηγεῖται. Καὶ οἱ μαστοὶ οἱ τέως τὸν ἄνδρα περιβλεπόμενοι ὀρθοὶ, ἤδη κατανεύουσι πρὸς τὸ παιδίον, τὴν ὑπὸ τῆς φύσεως πεπονημένην, εὔληπτον παρέχειν διδασκόμενοι τροφὴν εἰς ἀνατροφὴν σωτηρίας· οὐ γὰρ ὡς αἱ πηγαὶ πλήρεις εἰσὶν οἱ μαστοὶ ἐπεισρέοντος ἑτοίμου γάλακτος, ἀλλὰ μεταβάλλοντες τὴν τροφὴν, ἐν ἑαυτοῖς ἐργάζονται γάλα καὶ διαπνέουσιν. Ἡ τροφὴ δὲ ἡ κατάλληλος αὕτη καὶ πρόσφορος νεοπαγεῖ καὶ νεοφυεῖ παιδίῳ πρὸς τοῦ Θεοῦ τοῦ τροφέως καὶ πατρὸς τῶν γεννωμένων καὶ ἀναγεννωμένων πονουμένη, οἷον τὸ μάννα οὐρανόθεν ἐπεῤῥέετο τοῖς παλαιοῖς Ἑβραίοις, ἡ τῶν Ἀγγέλων ἐπουράνιος τροφὴ, ἀμέλει καὶ νῦν αἱ τίτθαι τὸ πρωτόχυτον τοῦ γάλακτος πόμα ὁμωνύμως ἐκείνῃ τῇ τροφῇ γάλα κεκλήκασι. Χρὴ δὲ κατανοῆσαι τὴν φύσιν· ἡ γάρ τοι τροφὴ χειμῶνος

What arbitrary caprice is it, then, not to confess that blood also is turned by the spirit to that which is brightest and whitest? And it undergoes the change in quality, not in substance. Assuredly, at any rate, you could find nothing else more nourishing, nor yet sweeter, nor even whiter than milk. And in every way this resembles spiritual nourishment, which is sweet because of grace, nourishing as life, and white as the day of Christ. Thus therefore around childbirth milk is dispensed and supplied to the infant. And the breasts, which hitherto looked upright towards the husband, now bend down towards the child, being taught to furnish the easily taken nourishment wrought by nature for a healthful rearing; for the breasts are not full like springs with ready milk flowing into them, but transforming the nourishment, they work milk within themselves and discharge it. And this suitable and fitting nourishment for a newly formed and newly born child, wrought by God the Nourisher and Father of those who are begotten and regenerated, just as the manna flowed down from heaven for the ancient Hebrews, the heavenly nourishment of Angels—indeed even now nurses have called the first-poured draught of milk by the same name as that nourishment, milk. And one must consider nature: for nourishment in winter,

Editors' notes and page, col. 774

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running head: FRAGMENTA. 774
marginal letters: A Quemadmodum enim; B missus fuerat; C νεται.; D νοι τροφὴν
old-edition numerals: 381 before Clementis.
other: upper part of column (A-B) is facing Latin version of col 773 (Quemadmodum enim ardor...; Clementis. Quoniam quidem Dominus noster...), left out; full-width headings across cols 773-774 cut off at left edge not set; Greek begins at πνευμάτων οἱ ποιηταί and ends mid-sentence at χειμῶνος

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μὲν πυκνοῦντος τοῦ περιέχοντος καὶ πάροδον οὐ διδόντος, ἐντὸς κατακλειομένη, τῷ θερμῷ ἑψομένη καὶ πεττομένη εἰς τὰς φλέβας ἐξαιματουμένη ἐκχωρεῖ. Αἱ δὲ διὰ πνοῆς οὐ τυγχάνουσαι, πεπληρωμέναι μάλιστα συντείνονται καὶ σφύζουσι· διὸ καὶ αἱ τίτθαι περιπληθεῖς τότε μάλιστα γίνονται τῷ γάλακτι. Ἀποδέδεικται δὲ ἡμῖν μικρῷ πρόσθεν τὸ αἷμα εἰς γάλα ταῖς κυούσαις κατὰ μεταβολὴν οὐ κατ' οὐσίαν χωρεῖν. Ὥσπερ ἀμέλει καὶ αἱ τρίχες αἱ ξανθαὶ τοῖς γηρῶσιν εἰς πολιὰς μεταβάλλουσιν. Θέρους δὲ ἔμπαλιν ἀραιότερον ὂν τὸ σῶμα, τὴν τροφὴν εὐδιαφορωτέραν παρέχει, καὶ ἥκιστα πλεονάζει τὸ γάλα, ἐπεὶ μήτε τὸ αἷμα· οὐδὲ γὰρ πᾶσα κατέχεται ἡ τροφή. Εἰ τρίνυν ἡ μὲν κατεργασία τῆς τροφῆς ἐξαιματοῦται, τὸ δὲ αἷμα ἐκγαλακτοῦται, παρασκευὴ γίνεται τὸ αἷμα τοῦ γάλακτος ὥσπερ αἷμα ἀνθρώπου, καὶ γίγαρτον ἀμπέλου.

when the surrounding air condenses and gives no passage, being shut up within, boiled and digested by the heat, passes out turned into blood into the veins. And these, not meeting with transpiration, being filled up, are most distended and throb; wherefore nurses also at that time become most full of milk. And it was shown by us a little before that in pregnant women the blood passes into milk by change of quality, not in substance, just as indeed yellow hair also in those growing old changes into grey. In summer, on the contrary, the body being more porous renders the nourishment more easily dispersed, and milk is least abundant, since neither is the blood; for not all the nourishment is retained. If therefore the working up of the nourishment is turned into blood, and the blood is turned into milk, the blood becomes a preparation for milk just as blood is of a man, and a grape-stone of a vine.

Ἀλληγορῶν τοίνυν τὸν λόγον ὁ Παῦλος, καὶ γάλα αὐτὸν ὀνομάζων, « ἐπότισα » ἐπιφέρει. Πίνεται γὰρ ὁ λόγος, ἡ τροφὴ τῆς ἀληθείας, ἀμέλει καὶ τὸ ποτὸν, ὑγρὰ καλεῖται τροφή. Δυνατὸν δὲ τὸ αὐτὸ καὶ βρῶμα εἶναί πως ἔχον καὶ ποτὸν, πρὸς ἄλλο καὶ ἄλλο νοούμενον, καθάπερ καὶ ὁ τυρὸς γάλακτος ἐστὶ πῆξις, ἢ γάλα πεπηγός· οὐ γάρ μοι τῆς λεξιθηρίας μέλει τανῦν, πλὴν ὅτι τὰς τροφὰς ἄμφω μία διακονεῖται οὐσία. Ἀλλὰ καὶ τοῖς ὑποτιτθίοις παιδίοις, ἀρκεῖ μόνον τὸ γάλα καὶ ποτὸν εἶναι καὶ τροφήν. Πολλαχῶς δὲ ὁ λόγος ἀλληγορεῖται, καὶ βρῶμα, καὶ σὰρξ, καὶ τροφὴ, καὶ ἄρτος, καὶ αἷμα, καὶ γάλα, ἅπαντα ὁ Κύριος εἰς ἀπόλαυσιν ἡμῶν τῶν εἰς αὐτὸν πεπιστευκότων. Πλὴν ἀλλὰ καὶ ἡ σὰρξ, αὐτὴ αἷμα τῷ γάλακτι, οἷον ἀντιπελαργούμενον ἄρδεται τε καὶ αὔξεται. Καὶ δὴ καὶ ἡ διαμόρφωσις τοῦ συλληφθέντος τῷ τῆς ἐπὶ μῆνα καθάρσεως ὑπολελειμμένῳ καθαρῷ περιττώματι, κιρναμένου τοῦ σπέρματος γίνεται. Ἡ γὰρ ἐν τούτῳ δύναμις θρομβοῦσα τοῦ αἵματος τὴν φύσιν, ὃν τρόπον ἡ πυτεία συνίστησι, τὸ γάλα οὐσίαν ἐργάζεται μορφώσεως· εὐθαλεῖ γὰρ ἡ κρᾶσις, σφαλερὰ δὲ ἡ ἀκρότης εἰς ἀτεκνίαν. Καὶ γὰρ αὐτῆς ἤδη τῆς γῆς ὑπὸ μὲν ἐπομβρίας κατακλυσθὲν ἀποσύρεται τὸ σπέρμα· διὰ δὲ αὐχμὸν νοτίδος ἀποξηραίνεται. Κολλώδης δὲ ὁ χυμὸς ὢν συνέχει τὸ σπέρμα καὶ φύει. Τινὲς δὲ καὶ τὸ σπέρμα τοῦ ζώου ἀφρὸν εἶναι τοῦ αἵματος κατ' οὐσίαν ὑποτίθενται· ὃ δὴ τῇ ἐμφύτῳ τοῦ ἄῤῥενος θέρμῃ παρὰ τὰς συμπλοκὰς ἐκταραχθὲν, ἐκραπιζόμενον ἐξαφροῦται, κἀν ταῖς σπερματίσι παρατίθεται φλεψὶν, ἐντεῦθεν καὶ τὰ ἀφροδίσια κέκληται. Συμφανὲς τοίνυν ἐκ τούτων ἁπάντων, αἷμα εἶναι τοῦ ἀνθρωπίνου σώματος τὴν οὐσίαν, ἀλλὰ καὶ μετὰ τὴν ἀποκύησιν αὖθις ἐκτρέφεται τὸ παιδίον αἵματι τῷ αὐτῷ. Αἵματος γὰρ φύσις τοῦ γάλακτος ἡ ῥύσις, καὶ πηγὴ τροφῆς τὸ γάλα, ᾧ δὴ καὶ γυνὴ δήλη τεκοῦσα ἀληθῶς καὶ μήτηρ δι' οὗ καὶ φίλτρον εὐνοίας προσλαμβάνει.

Allegorizing the Word, therefore, and calling Him milk, Paul adds, "I gave you to drink" (1 Cor. 3:2). For the Word, the nourishment of truth, is drunk; indeed drink also is called liquid nourishment. And it is possible for the same thing, being conditioned in a certain way, to be both food and drink, conceived in relation to one thing and another, just as cheese also is a curdling of milk, or curdled milk; for I do not care about word-hunting at present, save that one substance ministers both nourishments. Moreover for suckling children also, milk alone suffices to be both drink and nourishment. And in many ways the Word is allegorized, both as food, and flesh, and nourishment, and bread, and blood, and milk—the Lord is all things for the enjoyment of us who have believed in Him. Nevertheless the flesh itself also, blood by the milk, as though cherished in return like a stork, is watered and grows. And indeed the shaping of that which is conceived comes about when the seed is mingled with the pure residue left behind of the monthly cleansing. For the power in it, clotting the nature of the blood in the way that rennet curdles milk, works a substance of shaping; for the blending thrives, whereas excess is precarious, tending to childlessness. For even in the earth itself, when flooded by heavy rain the seed is swept away, while through drought of moisture it is dried up. But the juice, being glutinous, holds the seed together and makes it grow. And some also suppose the seed of the animal to be foam of the blood in substance; which indeed, stirred up by the innate heat of the male during embraces, being lashed is turned into foam, and is deposited in the seminal veins, whence also venereal matters have been called aphrodisia. It is manifest therefore from all these things that blood is the substance of the human body, and after childbirth also the child is again nourished with the same blood. For the flow of milk is the nature of blood, and milk is a fountain of nourishment, whereby indeed a woman is shown to have truly given birth and to be a mother, and through which she also receives a charm of goodwill.

Editors' notes and page, col. 775

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running head: 775 CLEMENTIS ALEXANDR
marginal letters: A μὲν πυκνοῦντος; B τὸ αἷμα τοῦ; C πεπιστευκότων.; D πλοκὰς ἐκταραχθὲν,
old-edition numerals: (none)
other: begins mid-sentence from col 774

PG 9:776

Διὰ τοῦτο ἄρα μυστικῶς τὸ ἐν τῷ Ἀποστόλῳ ἅγιον Πνεῦμα, τῇ τοῦ Κυρίου ἀποχρώμενον φωνῇ, « γάλα ὑμᾶς ἐπότισα » λέγει. Εἰ γὰρ ἀνεγεννήθημεν εἰς Χριστὸν, ὁ ἀναγεννήσας ἡμᾶς ἐκτρέφει τῷ ἰδίῳ γάλακτι τῷ λόγῳ· πᾶν γὰρ τὸ γεννῆσαν ἔοικεν εὐθὺς παρέχειν τῷ γεννωμένῳ τροφήν. Καθάπερ δὲ ἡ ἀναγέννησις ἀναλόγως, οὕτω καὶ ἡ τροφὴ γέγονε τῷ ἀνθρώπῳ πνευματικὴ πάντη. Τοίνυν καὶ ἡμεῖς τὰ πάντα Χριστῷ προσοικειούμεθα, καὶ εἰς συγγένειαν διὰ τὸ αἷμα αὐτοῦ ᾧ λυτρούμεθα, καὶ εἰς συμπάθειαν διὰ τὴν ἀνατροφὴν τὴν ἐκ τοῦ λόγου, καὶ εἰς ἀφθαρσίαν διὰ τὴν ἀγωγὴν τοῦ αὐτοῦ. Τὸ θρέψαι δ' ἐν βροτοῖσι πολλάκις, πλείω πορίζεται φίλτρα τοῦ φῦσαι τέκνα. Ὅτι τοίνυν ἐξ αἵματος γάλα κατὰ μεταβολὴν γίνεται, ἤδη μὲν σαφὲς, οὐ μὴν ἀλλὰ καὶ ἐκ τῶν ποιμνίων, ἔκ τε τῶν βουκολίων ἔξεστι μαθεῖν. Τὰ γὰρ ζῶα ταῦτα τοῦ ἔτους κατὰ τὴν ὥραν ἣν ἔαρ καλοῦσιν, ὑγροτέρου τοῦ περιέχοντος γεγονότος, ἀλλὰ καὶ τῆς πόας καὶ τῶν νομῶν εὐχύλων τὸ τηνικαῦτα οὐσῶν καὶ ἐνίκμων, αἵματος πίμπλαται πρότερον, ὡς ἐκ τῆς διατάσεως τῶν φλεβῶν κυρτουμένων τῶν ἀγγείων δείκνυται. Ἐκ δὲ τοῦ αἵματος δαψιλέστερον χεῖται τὸ γάλα. Θέρους δ' ἔμπαλιν ὑπὸ τοῦ καύματος συγκαιόμενον καὶ ἀναξηραινόμενον, ἵστησι τὴν μεταβολὴν τὸ αἷμα, καὶ ταύτῃ ἔλαττον ἀμέλγονται. Ναὶ μὴν καὶ συγγένειάν τινα πρὸς τὸ ὕδωρ φυσικωτάτην ἔχει τὸ γάλα, καθάπερ ἀμέλει πρὸς τὴν πνευματικὴν τὸ λουτρὸν τὸ πνευματικόν. Οἱ γοῦν ἐπιῤῥοφῶντες τῷ γάλακτι ψυχροῦ ὀλίγον ὕδατος, ὠφελοῦνται παραχρῆμα. Οὐ γὰρ ἀποξύνεσθαι τὸ γάλα ἐᾷ ἡ πρὸς τὸ ὕδωρ κοινωνία, οὐκ ἀντιπαθίᾳ τινὶ, προσπεπαινομένου δὲ, προσπαθείᾳ. Καὶ ἣν ὁ λόγος ἔχει πρὸς τὸ βάπτισμα κοινωνίαν, ταύτην ἔχει τὸ γάλα τὴν συναλλαγὴν πρὸς τὸ ὕδωρ. Δέχεται γὰρ μόνον τῶν ὑγρῶν τοῦτο καὶ τὴν πρὸς τὸ ὕδωρ μίξιν ἐπικάθαρσιν παραλαμβανόμενον, καθάπερ τὸ βάπτισμα ἐπὶ ἀφέσεως ἁμαρτιῶν. Μίγνυται δὲ καὶ μέλιτι προσφυῶς, καὶ τοῦτο ἐπὶ καθάρσει πάλιν μετὰ γλυκείας τῆς τρυφῆς· μιγνύμενος γὰρ ὁ λόγος φιλανθρωπίᾳ, ἰᾶταί γε ἅμα τὰ πάθη καὶ ἀνακαθαίρει τὰς ἁμαρτίας. Ἐπιμίγνυται δὲ τὸ γάλα καὶ οἴνῳ γλυκεῖ. Ἐπωφελὴς δὲ ἡ μίξις, ἀνακιρναμένου τοῦ πάθους εἰς ἀφθαρσίαν. Ἐξοῤῥοῦται γὰρ ὑπὸ τοῦ οἴνου τὸ γάλα καὶ σχίζεται· καὶ ὅ τι περ αὐτοῦ νόθον, τοῦτο ἀποχετεύεται. Κατὰ τὰ αὐτὰ δὲ τῆς πίστεως ἡ κοινωνία ἡ πνευματικὴ πρὸς τὸν παθητὸν ἄνθρωπον τὰς σαρκικὰς ἐπιθυμίας ἐξοῤῥοῦσα εἰς ἀϊδιότητα συστέλλει τὸν ἄνθρωπον, τοῖς θείοις ἀπαθανατίζουσα. Οἱ πολλοὶ δὲ καὶ τὸ λιπαρὸν τοῦ γάλακτος, ὃ δὴ βούτυρον καλοῦσι, καταχρῶνται εἰς λύχνον, τὸ πολυέλαιον τοῦ λόγου δι' αἰνίγματος ἀριδήλως σαφηνίσαντες, ὡς μόνου τοῦδε ἐνδίκως καὶ τρέφοντος καὶ αὔξοντος καὶ φωτίζοντος τοὺς νηπίους. Τοσαῦτα περὶ γάλακτος καὶ τῆς τούτου ἀλληγορίας.

On this account, then, mystically the Holy Spirit in the Apostle, using the voice of the Lord, says, "I gave you milk to drink" [1 Cor. 3:2]. For if we have been regenerated unto Christ, He Who regenerated us nourishes us with His own milk, the Word; for everything that has given birth seems straightway to furnish nourishment to that which is born. And just as the regeneration was spiritual, so also the nourishment became for man altogether spiritual in like manner. Therefore we also in all respects are brought into affinity with Christ, both into kinship through His blood wherewith we are redeemed, and into sympathy through the rearing that is from the Word, and into incorruption through His guidance. And rearing often procures among mortals more charms of love than begetting children. That milk therefore comes from blood by change is already clear, and moreover one may learn it also from the flocks and from the herds. For these animals during the season of the year which they call spring, when the surrounding air has become moister, and the grass and pastures at that time are juicy and moist, are filled first with blood, as is shown from the distension of the veins when the vessels swell. And from the blood the milk pours forth more abundantly. In summer, on the contrary, being burned up and dried out by the heat, the blood stops the change, and in this way they yield less milk. Yea indeed, milk also has a certain most natural kinship with water, just as assuredly the spiritual washing has with the spiritual [nourishment]. Those at any rate who sip a little cold water on top of milk are benefited immediately. For the communion with water does not allow the milk to turn sour, not through any antipathy, but through affinity as it is further ripened. And whatever communion the Word has with baptism, this intercourse milk has with water. For alone of liquids this receives the mixture with water as a cleansing, just as baptism is received for the remission of sins. And it is mixed naturally with honey also, and this again for cleansing along with sweet delight; for the Word mingled with love for mankind at once heals the passions and cleanses away sins. And milk is mixed also with sweet wine. And the mixture is beneficial, when passion is blended into incorruption. For milk is curdled into whey by wine and parted; and whatever of it is spurious, this is drained off. And in the same way the spiritual communion of faith towards passible man, draining off carnal desires like whey, compacts man unto eternity, immortalizing him with divine things. And the many also use the fat part of milk, which indeed they call butter, for a lamp, clearly elucidating through a riddle the abundant oil of the Word, inasmuch as He alone rightfully nourishes and increases and illuminates infants. So much concerning milk and the allegory thereof.

Editors' notes and page, col. 776